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TIIEOLCGICAL  SEMi2.AiiY.|: 

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Princeton,  INT.  J.  j| 


Ti; 


DARKNESS 


IN  THE 


FLO¥ERT    LAND 


THE  TOWP:il  OF  NINGPO. 


DARKNESS 


IN   THK 


FLO¥ERY    LAND; 


OR, 


RELIGIOUS  NOTIOxNS  AND  POPULAR  SUPERSTITIONS 


IN 


NORTH     CHINA. 


BY  THE  REV.  M.  SIMPSON  CULBERTSON, 

OF  THE  SHANGHAE  MISSION  OP  THE  BOARD  OF  FOREIGN  MISSIONS  OP  THB 

PRESBYTERIAN  CHURCH. 


"Darkness  shall  cover  the  earth,  and  gross  darkness  the  people." — 1ii,lx.9. 


NEW    YORK: 

CHARLES    SCRIBNER, 

877  AND  379  BROADWAY. 
1857. 


Entered  according  to  Act  of  Congress,  in   the   year  185T,  by 

CHARLES     SCRIBNER, 

In  the  Clerk's  Office  of  the  District  Court  for  the  Southern  District  of  New  York. 


W   H.  TiNsoN,  Stereotyper.  Geo.  Russell  &  Co.,  Printers. 


CONTENTS 


■♦- 


CHAPTER  L 

PAOB 

Names  of  China— Its  Extent, 18 


CHAPTER  n. 
Population, ..IS 

CHAPTER  in. 
Religions  of  China — Followers  of  Confucius,      .       •       •       •       .    25 

CHAPTER  IV. 
The  State  Religion, 82 

CHAPTER  V. 
Worship  of  Confucius, 41 

CHAPTER  VI. 
Religious  Rites  performed  by  Magistrates, 49 


VI  CONTENTS. 

CHAPTER  VII. 


PAG  I) 


The  Tauiflts, ^^ 


CHAPTER  VIII. 
The  Buddhists,      .       .      '. ^^ 


CHAPTER  IX. 
The  Buddhists— Acquisition  of  Merit, 78 

CHAPTER  X. 
The  Buddhists— Transmigration, 82 

CHAPTER  XI. 
Buddhist  Priests  and  Temples— Yuh-wong, 89 

CHAPTER  XII. 
Buddhist  Temples— Island  of  Puto— Temple  Services,      .       .        .    9& 

CHAPTER  XIII. 
The  Buddhists— Special  Services— Popular  Worship,         .        .        .  104 

CHAPTER   XIV. 
The  Buddhists— Penance  Festival,       .       .        .       .       .       •       .  112 

CHAPTER  XV. 
Nunneries— Buddhism  and  Romanism  Compared,     ....  118 

CHAPTER   XVI. 
Blending  of  the  Sects — Some  Negative  Features  common  to  all,      .  123 


CONTENTS.  VU 


CHAPTER  XVII. 

PAOB 

Popular  Deities — Heaven  and  Earth — God  of  the  Kitchen — The 
Kaiu  Dragon 129 


CHAPTER  XVIII. 
God  of  Thunder — God  of  Wealth — Gods  of  the  Five  Quarters— Re- 
ligious Processions, 141 


CHAPTER  XIX. 
Ancestral  Worship — Worship  at  the  Tombs, 158 

CHAPTER  XX. 

Ancestral  Temples — Lands  set  apart  for  the  Dead — Calling  back 
the  Spirit— Sweeping  away  the  Spirit — Feeding  the  Ghosts,  .        .  160 

CHAPTER  XXI. 
Superstitious  Fears  at  Ningpo,  in  1846,      ......  178 

CHAPTER  XXn. 

Necromancy— Adopted  Daughter  of  the  Seven  Sisters — Table- 
Turning — Spiritual  Writing, 181 

CHAPTER  XXIII. 
Astrology— Use  of  Horoscope— Lucky  and  Unlucky  Days,      .       .  189 

CHAPTER  XXIV. 

Qeomancy— Selection  of  Sites  for  Burial— Construction  of  Dwel- 
lings,   195 

CHAPTER  XXV. 

Charms  and  Amulets — Exorcising  at  Amoy — Protection  of  Houses 
Towers— Porcelain  Tower  at  Nanking— Effects  of  High  Build- 
ings—Churches at  Ningpo  and  Shanghae, 201 


Vm  CONTENTS. 

CHAPTER  XXVL 

TAGS 

Protestant  Missions, .       ,       ,       .  218 


CHAPTER  XXVn. 
The  Revolution — Conclusion, •       •       .  227 


PEEFACE. 


The  Flowery  Central  Country,  or  the  Flowery 
Land,  is  a  name  often  employed  by  the  Chinese  to 
designate  their  country.  The  name  implies  that 
they  consider  themselves  the  most  polished  of  the 
nations.  However  polished  they  may  be,  the  follow- 
ing pages  will  show  that  in  religious  matters,  at 
least,  they  have  no  legitimate  claim  to  be  reckoned 
among  the  enlightened  nations  of  the  earth,  but 
must  be  classed  among  those  who  are  enveloped  in 
thick  darkness. 

In  the  following  work  an  attempt  has  been  made 
to  present  the  prominent  features  of  the  religion  of 
the  Chinese.  In -most  of  the  numerous  works  on 
China  which  have  heretofore  appeared,  this  topic 
has  been  but  briefly  discussed.    The  subject  presents 


Xll  PREFACE. 

The  sole  object  of  the  book  is  to  promote  the 

work  of  missions  among  the  Chinese,  by  presenting 

such   information   as    is   calculated   to   awaken    a 

deeper  interest  in  their  behalf  among  those  whose 

duty  it  is  to  send  them  the  Gospel,  which  alone  can 

deliver  them  from  their  present  bondage,  and  from 

eternal  death. 

M.  S.  0. 

Chambersburu,  Pa., 

Sept.  nth,  185Y. 


DARKNESS 


IN   THE 


FLOWERY    LAND 


CHAPTEE  I. 

NAMES    OF   CHINA ITS   EXTENT. 

The  country  which  is  known  among  western 
nations  by  the  name  of  China,  is  not  so  desig- 
nated by  its  own  inhabitants.  The  name  of 
China  is  probably  derived  from  the  Tsin 
dynasty,  which  obtained  sway  over  the  whole 
country  about  two  hundred  and  fifty  years 
before  Christ.  The  family  which  founded 
this  dynasty  had,  for  several  hundred  years, 
ruled  over  a  portion  of  the  country,  and  had 
long  been  illustrious  on  account  of  their  w^ar- 
like  exploits. 

The  principality  which  they  governed  was 

2  13 


14  NAMES    OF    CHINA. 

situated  in  the  northwestern  part  of  the 
empire,  and,  consequently,  was  the  part  first 
readied  by  persons  coming  to  China  from  the 
west.  This  portion  of  the  empire  being  know^n 
as  the  kingdom  of  Tsin  or  Chin,  and  having 
become  famous  through  the  character  of  the 
family  which  ruled  over  it,  it  was  natural 
for  foreign  nations,  having  intercourse  with  it, 
to  apply  the  name  to  the  whole  land  of  w^hich 
it  formed  a  part.  Thus  tlie  empire  became 
known  among  the  western  nations  by  the 
name  Chin,  or  China. 

The  name  by  which  the  country  is  most 
commonly  designated  by  the  Chinese  them- 
selves is  Chung  Kwoh,  "The  Central  Country," 
because  they  conceive  of  it  as  situated  in  the 
centre  of  the  world,  and  all  other  countries  as 
islands,  or  patches  of  territory,  around  its 
borders.  The  absurdity  of  such  a  view  is  less 
glaring  than  it  otherwise  appears,  when  we 
consider  the  inferiority  of  the  neighboring  na- 
tions, which  alone,  until  recently,  were  known 
to  the  Chinese. 

Another  name  which  the  Chinese  are  fond 
of  using  is  "  Hwa  Kwoh  " — "  The  Flowery 
Country,"  or  "  Hwa  Chung  Kwoh  "— "  The 
Flowery  Central  Country,"  because  they  re- 
gard themselves  as  more  highly  cultivated 
and  polished  than  other  nations.    T'ien  Hia — • 


ITS   EXTENT.  15 

All  under  Heaven  ;  Sz'  Hai — (All  within  the) 
Four  Seas;  Nui  Ti— "The  Inner  Land,"  are 
terms  frer|nently  employed  in  speaking  of  the 
country,  and  are  all  indicative  of  the  profound 
ignorance  of  geography  which  characterizes 
this  people.  In  official  documents  the  coun- 
try is  designated  by  the  name  of  the  reigning 
dynasty.  At  present,  therefore,  it  is  called 
"Ta  Tsing  Kwoh"— "The  Country  of  the 
Great  Pure  Dynasty."  The  term  "  T'ien 
Chau " — "  Celestial  Dynasty,"  is  sometimes 
used,  but  not  in  the  sense  in  which  foreigners 
have  applied  the  term.  It  means  the  dynasty 
which  derives  authority  from  Heaven. 

Among  the  most  illustrious  dynasties  that 
have  governed  the  empire,  are  the  Han  and 
the  T'ang.  The  people  still  love  to  consider 
themselves  inheritors  of  their  glory,  and  speak 
of  themselves  as  Hdn-jin — men  of  Han,  or 
T\ing-jin — men  of  T'ang.  They  are  often 
called  too  Li-min — "  The  llack-haired 2y<^0]^ler 
for  black  hair  is  as  characteristic  of  the  race 
as  it  is  of  our  Korth  American  Indians. 

The  name  China  is  properly  applied  only 
to  that  part  of  the  empire  known  as  ''Hhe. 
eighteen  provinces, ^^  This  is  the  most  fertile, 
most  populous,  and,  in  every  respect,  the  most 
important  portion  of  the  empire.  It  is  in 
habited  by  a  race   essentially  one,  united  in 


16  NAMES   OF   CHINA. 

sympathy,  having  for  ages  had  the  same 
historical  associations,  possessing  the  same 
written  language,  and  speaking  languages 
having  a  common  origin,  or  rather  different 
dialects  of  the  same  tongue.  This  country 
was  conquered  by  the  Manchu  Tartars  in  ^,he 
year  164:4,  and  the  reigniug  Emperors  of 
China  since  that  period  have  been  members 
of  the  Manchu  royal  family  by  whom  the 
conquest  was  effected.  Manchuria  is  there, 
fore  at  present  a  part  of  the  Chinese  empire, 
although  the  Manchus  are  a  totally  different 
race  from  the  Chinese,  and  have  a  different 
language,  both  as  written  and  as  spoken.  On 
the  west  of  China  also,  are  extensive  terri- 
tories which  acknowledge  the  sway  of  the 
Emperor  of  China.  They  are  inhabited  by 
various  distinct  tribes,  different  from  each 
other  and  from  the  Chinese.  Among  these 
possessions  of  the  empire,  Mongolia  and 
Thibet  are  included. 

The  whole  empire,  according  to  McCuUoch, 
is  about  3,350  miles  long  from  east  to  west, 
and  about  2,100  miles  broad  from  north  to 
south.  The  extent  of  China  proper  is  about 
1,474  miles  from  north  to  south,  and  1,355 
from  east  to  west.  The  whole  empire  con- 
tains probably  about  5,300,000  square  miles, 
and  China  proper  about  1,400,000.     The  area 


ITS   EXTENT.  17 

of  China  proper  is  not  very  different  from 
that  of  the  United  States,  exclusive  of  the 
territories,  but  the  area  of  the  whole  empire 
is  nearly  twice  as  large  as  that  of  the  entire 
territory  belonging  to  the  United  States, 


2* 


CHAPTER  II. 

POPULATION. 

The  population  of  this  vast  empire  is  stated 
at  three  hundred  and  sixty  millions.  This  is 
according  to  a  census  taken  by  the  Chinese 
government  in  the  year  1812.  There  is  no 
reason  to  doubt  its  correctness,  except  the  ap- 
parent incredibility  of  the  fact  involved  in  it, 
that  the  Chinese  empire  contains  one  third  of 
the  entire  population  of  the  world.  The  census, 
however,  seems  to  have  been  carefully  taken, 
and  it  furnishes  the  best  data  we  have  for 
ascertaining  the  amount  of  the  population. 
K  we  allow  for  even  a  small  rate  of  increase, 
the  number  of  souls  now  inhabiting  this  popu- 
lous empire  cannot  be  less  than  four  hundred 
millions.^     The  mind  cannot  grasp  the  real 

*  By  the  documents  discovered  in  the  official  residence  of 
the  governor  in  the  city  of  Canton,  when  that  city  was  en- 
tered by  the  English  troops  in  October,  1856,  it  appears  that 
a  census  was  taken  by  the  reigning  Emperor  in  1852,  and 
IS 


POPULATION.  19 

import  of  so  vast  a  iiTimber.  Four  hundred 
millions  !  Think  of  it.  What  does  it  mean  ? 
Count  it.  Night  and  day,  without  rest,  or 
food,  or  sleep,  you  continue  the  weary  work, 
yet  eleven  days  have  passed  before  the  first  mil- 
lion is  completed ;  and  more  than  as  many 
years  before  the  end  of  the  tedious  task  can 
be  reached. 

Or  indulge  another  fancy.  Suppose  this 
mighty  multitude  to  march  in  procession  be- 
fore you.  Place  them  in  single  file,  six  feet 
apart,  and  let  them  march  at  the  rate  of  thirty 
miles  a  day,  stopping  to  rest  on  the  Sabbath. 
Day  after  day  you  watch  the  moving  column, 
and  day  after  day  the  long,  long  march  con- 
tinues. The  head  of  the  procession  pushes  on 
far  away  towards  the  setting  sun.  Now  bridge 
the  Pacific ;  bridge  the  Atlantic.  And  now 
the  Pacific  is  crossed,  but  still  the  long  pro- 
cession moves  on,  stretching  away  across  high 
mountains,  and  sunny  plains,  and  broad  rivers, 
through  China  and  India,  and  the  European 
kingdoms;  and  on  again  over  the  stormy 
bosom  of  the  Atlantic.  But  the  circuit  of  the 
earth  itself  afi:brds  not  standing-room.  The 
endless  column  must  double  upon  itself,  and 

that  the  population  was  then  found  to  be  three  hundred  and 
ainety-six  millions. 


20  POPULATION. 

double  again  and  again ;  and  shall  girdle  the 
earth  eighteen  times,  before  the  great  reser- 
voir which  furnishes  these  marvellous  multi- 
tudes is  exhausted.  Weeks,  and  months,  and 
years  roll  away,  and  still  they  come ;  men  an 
women,  and  children.  Since  the  march  be- 
gan, the  little  child  has  become  a  man,  and 
yet  on,  on  they  come,  in  unfailing  numbers. 
!Not  till  the  end  of  forty-one  years  will  the 
last  of  that  long  procession  have  passed. 

Any  one  living  in  China  cannot  fail  to  be 
deej^ly  impressed  by  the  evident  density  of 
the  population.  It  appears  in  the  great  num- 
ber of  populous  cities  thickly  scattered  over 
the  plains  and  valleys ;  in  the  number  of  large 
towns  in  the  country  surrounding  those  cities, 
and  in  the  numerous  villages  and  small  ham- 
lets which  are  everywhere  visible  to  the  pass- 
ing traveller.  Take,  for  example,  the  city  of 
Ningpo,  itself  a  large  city  of  some  three 
hundred  thousand  inhabitants.  Within  twelve 
miles  we  have  the  city  of  Chinhai,  containing 
a  population  of  twenty  or  twenty«five  thou- 
sand. Funghwa,  Tsz'ke,  Tuyau,  Tinghai  are 
walled  cities  of  about  the  same  class  with 
Chinhai,  all  within  from  twenty  to  fifty  miles 
of  Ningpo. 

In  the  year  1855,  two  missionaries  made  a 
tour  in  the  vicinity  of  Ningpo,  in  the  course  of 


POPULATION.  21 

wliicli  they  visited  one  city  of  300,000,  ten  of 
from  50,000  to  100,000,  and  eightof  from  10,000 
to  20,000  inhabitants.  They  visited  all  these 
cities  in  travelling  about  seventeen  days,  at 
the  slow  rate  of  twenty  miles  a  day;  and  were 
not  at  any  time  more  than  one  hundred  and 
fifty  miles  from  Ningpo. 

The  district,  or  country,  in  which  Shanghae 
is  situated,  is  twenty-seven  miles  long,  and 
twenty-six  broad.  It  contains  no  less  than 
thirty  large  populous  towns  and  villages. 
About  seventy  miles  from  Shanghae  lies  the 
great  city  of  Suchau,  with  a  population  of  lit- 
tle less  than  two  millions, while  the  whole  coun- 
try between  and  around  these  great  centres 
of  trade  and  commerce  is  full  of  large  cities 
and  flourishing  towns.  Twenty-seven  miles 
from  Slianghae  is  Sunkiang,  with  a  greater 
population  than  Shanghae.  Not  far  off,  we 
find  Kiating,  Kwanshan,  and  ]N^antsiang,  each 
claiming  from  sixty  to  one  hundred  thousand 
inhabitants.  In  the  same  region  are  the 
towns  called  Paushan,  T'singpu,  Chukiakoh, 
Kintsih,  Wongdu,  Chapu,  and  many  others, 
each  numbering  from  ten  to  twenty  thousand 
inhabitants. 

In  the  whole  of  the  eighteen  provinces  there 
are  one  thousand  seven  hundred  and  twenty 
Men  districts  or  townships,  and  it  is  far  short 


22  POrULATION. 

of  the  truth  to  say,  that  for  each  of  these  dis- 
tricts there  is  at  least  one  city,  with  a  popula- 
tion of  from  thirty  thousand  to  one  hundred 
thousand  souls.  But  besides  this,  we  must 
consider  the  large  number  of  immense  cities 
found  in  every  province  of  the  empire.  There 
is  Peking,  with  its  three  millions  of  people, 
Hangchau,  and  Canton,  with  a  million  or 
more  each;  while  "Wuchang  and  two  neigh- 
boring cities,  situate  like  New  York,  Brook- 
lyn, and  Jersey  City,  contain,  together,  four 
or  five  millions,  and  according  to  the  French 
traveller  M.  Hue,  eight  millions.  These  are 
mentioned  as  being  best  known  to  foreigners, 
but  many  others,  equally  populous,  might  be 
named. 

Now  compare  this  w^ith  the  United  States. 
We  can  as  yet  boast  of  but  two  cities  wliose 
population  reaches  anything  like  half  a  mil- 
lion, and  but  seven  others  numbering  over 
one  hundred  thousand.  Exclusive  of  these 
there  were  in  all  the  United  States,  in  1850, 
but  twenty-seven  towns  having  a  population 
exceeding  twenty  thousand,  and  only  thirty- 
nine  others  whose  population  reached  ten 
thousand.  In  the  State  of  New  York  there 
are  but  four  cities  of  more  than  fifty  thousand 
inhabitants,  and  but  nine  others  of  more  than 
ten  thousand.      In  Pennsylvania,  besides  its 


POPULATION.  23 

two  principal  cities,  there  are  but  four  towns 
of  over  ten  thousand  inhabitants. 

But  if  we  would  form  a  just  estimate  of 
the  populousness  of  China,  we  must  not  look 
at  the  large  cities  alone.  In  the  country  ad- 
jacent to  these  cities,  there  are  many  large 
unwalled  towns,  containing  from  one  thousand 
to  five  or  ten,  or  even  twenty  thousand  inhab- 
itants. Thus  within  ten  miles  of  Kingpo,  we 
have  such  towns  as  Chongsz',  Chonggiau,  Sz'- 
Kong,  Ning-kong-giau,  A'sahyin,  Lodogiau, 
Ningpo-sz'-kung,  Hapu,  and  others,  having  a 
population  ranging  from  three  to  eighteen 
thousand.  These  are  market  towns,  suj^ported 
entirely  by  the  local  trade  of  the  neighboring 
farmers.  Farm-houses  are  not  built  separ- 
ately, but  in  little  hamlets,  for  the  sake  of  mu- 
tual protection,  and  general  convenience. 
These  farming  hamlets,  often  half  concealed 
beneath  the  shade  of  a  clump  of  trees,  dot  the 
face  of  the  plain  in  every  direction.  In  any 
spot  in  which  you  can  place  yourself,  they  are 
ever  near  you,  on  the  right  hand  and  on  the 
left ;  and  in  whichever  direction  you  look, 
your  eye  rests  upon  some  of  their  inhabitants 
working  in  their  fields,  or  carrying  home  their 
produce,  or  returning  from  the  nearest  market 
village,  bearing,  on  poles  slung  across  their 
shoulders,  such  necessaries  as  they  have  pur- 


24:  POPULATION. 

chased  for  family  use.  Thus,  wherever  you 
are,  the  scenes  of  busy  life  surround  you.  You 
cannot  find  a  spot  where  you  can  feel  that  you 
are  alone.  When  you  wish  a  place  that  can 
be  truly  called  solitar}^,  you  must  seek  it  far 
away  among  the  mountains. 

Such  is  China.  Everywhere  you  see  around 
you  the  abodes  of  the  living,  and  the  tombs  of 
the  dead.  This  populous  country  might  be 
the  richest  and  most  powerful  on  earth.  Its 
soil  is  fertile.  It  abounds  in  large  rivers,  and 
navigable  canals.  Its  people  are  shrewd,  ob- 
servant, intelligent.  Yet  the  nation  is  poor 
and  feeble,  and  the  mass  of  the  people  sunk 
in  deep  moral  degradation.  Why  is  this? 
We  shall  see,  as  we  take  a  nearer  survey  of 
these  busy  multitudes,  that  their  poverty,  de- 
gradation, and  comparative  destitution  of  the 
blessings  of  modern  civilization,  are  to  be 
traced  to  the  fact  that  they  are  without  the 
Bible. 


CHAPTER    III. 

KELIGIONS    OF   CHINA FOLLOWERS    OF 

CONFUCIUS. 

What  now  are  the  religions  views  of  these 
countless  multitudes  ?  What  their  prospects 
for  the  world  to  come  ?  Alas  !  they  are  "  sit- 
ting in  darkness,  and  in  the  region  and  sha- 
dow of  death."  Whence  came  we  ?  Whither 
are  we  going  ?  How  may  a  man  be  just  with 
God  ?  These  are  questions  on  which  all  the 
wisdom  of  their  sages  and  philosophers,  em- 
ployed upon  them  for  thousands  of  years,  have 
not  been  able  to  shed  any  light.  Thinking 
themsel  ves  wise,  they  have  become  fools.  Their 
feet  "  stumble  upon  the  dark  mountains." 
While  they  "looked  for  light,  it  has  been 
turned  into  the  shadow  of  death,  and  has  been 
made  gross  darkness." 

All  the  scholars  and  learned  men  of  China 
consider  themselves  as  belonging  to  what  is 
called  the  ju-Mdu—the  sect  of  the  literati. 

3  26 


26  RELIGIONS    OF    CHINA. 

This  is  not,  strictly  speaking,  a  religious  sect. 
The  term  is  used  to  designate  the  followers  of 
Confucius  and  his  disciples,  and  of  the  sages 
who  preceded  him.  All  the  Chinese,  how- 
ever, learned  and  unlearned,  rank  themselves 
among  the  followers  of  Confucius.  Those  who 
are  more  strict  take  pride  in  professing  to  reject 
the  dogmas  of  the  Buddhists  and  Tauists,  which 
are  received  in  whole  or  in  part,  by  the  mass 
of  the  unlearned.  Even  the  most  rigid  of  the 
Confucianists,  however,  are  willing  occasion- 
ally to  call  in  the  aid  of  the  Buddhist  or  Tau- 
ist  priest,  to  quiet  their  fears,  or  comfort  their 
families  in  distress. 

The  veneration  of  the  Chinese  for  Confucius 
is  very  great.  He  is  never  called  a  god,  but 
the  inscriptions  suspended  about  the  temples 
dedicated  to  his  memory,  lavish  upon  him  the 
most  extravagant  praises,  and  he  is  frequently 
spoken  of  in  terms  which  should  never  be  ap- 
plied to  any  mere  man.  One  inscription  in 
the  temple  at  Ningpo,  declares  that  he  is 
"  worthy  to  rank  as  one  comparable  wdth  hea- 
ven and  earth."  Probably  no  other  unin- 
spired man  ever  wielded  an  influence  so  pow- 
erful, so  enduring,  or  reaching  so  vast  a 
multitude  of  minds.  Confucius  was,  no  doubt, 
a  wise  man,  and  a  man  of  probity.  He  la- 
bored for  the   promotion  of  general  morality, 


FOLLOWERS    OF   CONFUCIUS.  27 

and  the  best  interests  of  his  country.  lie 
taught  principles  of  morality  as  nearly  correct 
as  any  other  heathen  philosopher  ever  taught, 
and  there  is  a  great  deal  in  his  teachings  to 
admire.  The  study  of  the  sayings  of  Confu- 
cius, as  reported  by  his  disciples,  must  lead  to 
a  feeling  of  respect  for  the  man  ;  but  they,  at 
the  same  time,  give  rise  to  a  deep  impression 
of  the  utter  inability  of  the  human  mind,  with- 
out a  revelation,  to  solve  the  mysteries  of 
our  existence,  or  to  find  the  true  foundations 
of  genuine  morality. 

Confucius,  however,  is  not  to  be  regarded 
as  the  founder  of  a  new  sect.  He  merely  ex- 
pounded and  enforced  the  maxims  which,  he 
contended,  had  ever  been  acted  upon  by  the 
ancient  sages,  and  by  the  wise  and  good  of 
every  age.  His  system  is  rather  a  system  of 
ethics  and  political  economy,  than  of  religion. 
His  political  maxims  commend  themselves  to 
common  sense,  reason,  and  justice,  and  have 
exerted  a  happy  influence  on  the  govern- 
ment and  people  of  China. 

The  foundation  of  his  moral  system  is  obe- 
dience to  parents,  and  love  to  brethren.  From 
these  flow  respect  for  the  aged,  for  magis- 
trates, and  for  all  superiors  ;  then  courtes}^  and 
friendship  among  equals,  and  kindness  toward 
inferiors.     Thus  we  may  say  that  the  duties 


28  RELIGIONS    OF   CHINA. 

enjoined  in  the  fifth  commandment  are  the 
foundation  of  the  Confucian  code.  May  not 
the  respect  which  the  Chinese  have  always 
paid  to  this  commandment  account,  in  part, 
for  their  long  continuance  as  a  nation?  A 
blessing  always  attends  obedience  to  the  laws 
of  God,  even  wdien  rendered  by  idolaters. 

One  of  the  savin^fs  of  Confucius  is  remark- 
able,  from  its  resemblance  to  our  Saviour's 
golden  rule.  Confucius  said,  "Do  not  to 
others  wduit  you  would  not  have  others  do  to 
you."  But  the  rule  which  Christ  lays  down 
for  our  guidance  is,  "  Do  to  others  as  you 
would  have  others  do  to  you."  The  resem- 
blance is  such  as  does  honor  to  the  heathen 
sage,  and  yet  the  difference  is  almost  as  great 
as  that  between  heathenism  and  Christianity. 
To  abstain  from  doing  evil  is  a  very  difl'erent 
thing  from  active  efforts  to  do  good.  The  rule 
of  Christ  would  lead  his  followers  to  send  the 
gospel  to  the  heathen.  That  of  Confucius,  too 
generally  acted  on  in  the  world,  even  by  good 
men,  would  permit  us  to  leave  the  heathen  to 
perish. 

Confucius  and  his  followers  have  made  two 
great  and  fundamental  mistakes.  One  is,  that 
man's  heart  is  originally  pure,  and  that  he 
may  attain  perfection,  by  simply  following 
out  the  impulses  of  this   sinless  heart.     The 


F0LL0WEK8   OF   CONFCCIUS.  29 

book  which  is  put  into  the  hands  of  every 
Chinese  boy,  when  he  lirst  goes  to  school,  be- 
gins with  declaring  this  doctrine.  Its  very 
first  sentence  is,  Jin  chi  tsu,  smg  picn  sJten. 
''  At  man's  birth,  his  heart  is  radically  good." 
A  man  having  lost  this  good  heart,  must  re- 
gain it  by  his  own  efforts. 

The  other  fundamental  error  of.  this  system 
consists  in  leaving  entirely  out  of  view  the 
world  to  come.  Confucius  enforced  his  max- 
ims and  exhortations  by  considerations  drawn 
only  from  the  advantages  to  be  obtained 
in  the  present  life.  He  taught,  indeed,  that 
men  should  be  careful  of  their  thoughts,  and 
of  the  feelings  they  cherished  in  their  hearts, 
if  they  wished  to  be  truly  virtuous,  but 
he  said  nothing  of  the  rewards  or  punish- 
ments of  another  world.  In  this,  perhaps, 
he  acted  wisely.  He  knew  nothing  of  the 
state  beyond  the  grave,  and,  therefore,  he 
did  well  to  say  nothing  about  it.  But 
he  cannot  be  excused  for  not  referring  more 
distinctly  to  the  will  of  God  as  a  reason 
for  the  practice  of  virtue.  His  ideas  of  God 
were  doubtless  very  vague  and  indelinite,  yet 
he  believed  and  taught  that  there  is  a  power 
above  that  controls  the  aftairs  of  men.  He 
would  often  say,  when  his  plans  were  thwarted, 
"Such  is  the  will  of  Heaven."     We  cannot 


30  RELIGIONS   OF   CHINA. 

with  certainty  infer  from  this,  however,  that 
he  had  any  conception  of  one  great  personal 
Being,  upholding  all  things  by  the  word  of 
his  power,  and  controlling,  with  absolute 
sway,  all  events. 

We  have  no  proof  that  Confucius  was  a 
worshipper  of  images,  but  he  must,  neverthe- 
less, be  regarded  as  an  idolater.  He  worship- 
ped the  creature,  not  the  Creator.  He  strictly 
enjoined  the  observance  of  the  appropriate 
sacrifices  to  heaven  and  earth,  to  the  gods  of 
the  land  and  grain,  and  to  ancestors.  He 
was,  nevertheless,  of  opinion  that  men  might 
pay  too  much  attention  to  religious  worship, 
and  he  guarded  his  disciples  against  this,  tell- 
ing them  to  "  reverence  the  gods,  but  avoid 
too  much  familiarity  with  them." 

Confucius  was  born  about  550  years  before 
Christ,  and  he  lived  to  be  seventy-three  years 
of  age.  About  one  hundred  years  after  him, 
Mencius  flourished.  He  also  is  held  in  high 
repute  by  the  Chinese,  and  his  writings  are  as 
generally  studied  as  are  those  of  Confucius, 
although  he  occupied  a  secondary  rank.  He 
enforced  the  doctrines  of  Confucius,  and  ac- 
knowledged him  as  his  master ;  but  was  not 
inferior  to  him,  either  in  moral  character  or 
intellectual  power. 

The  descendants  of  Confucius,  though  he 


FOLLOWERS    OF   CONFUCIUS.  31 

himself  had  but  one  son,  are  still  found  in  the 
province  of  Shantung,  in  considerable  num- 
bers. By  the  Chinese  these  sages  are  called 
Kung  futsz,  and  Mangtsz,  or  Mang  futsz.  Futsz 
is  not  a  part  of  the  name,  but  a  title,  meaning 
"  teacher."  These  names  were  Latinized,  by 
the  Jesuit  missionaries,  into  Confucius  and 
Mencius. 

About  seventeen  hundred  years  after  Con- 
fucius, or  nearly  seven  hundred  years  ago,  the 
philosopher  Clm  Hi  wrote  elaborate  and  ele- 
gant commentaries  on  the  works  of  Confucius 
and  his  disciples.  These  commentaries  are 
regarded  as  of  the  highest  authority,  and 
Confucius  is  generally  understood  as  Chu  Hi 
interprets  him.  In  his  hands  Confucianism 
becomes  pantheism,  and  that  of  a  kind  which, 
in  effect,  is  sheer  atheism.  He  went  far  be- 
yond Confucius,  for  he  altogether  doubted  the 
existence  of  the  gods,  and  seems  to  have 
thought  it  a  subject  hardly  worth  talking 
about.  He  thought  he  could  solve  all  the 
mysteries  of  existence,  without  those  useless 
beings.  All  things,  he  thought,  originated 
with  the  T'ai  Kih— "The  Great  Extreme," 
which  resolved  itself  into  the  Yin  and  the 
Yang,  or  the  dual  powers,  and  thus  generated 
the  world. 


CHAPTER   lY. 

THE     STATE     RELIGION. 

In  the  ancient  Chinese  classics,  a  great  deal 
is  said  about  the  god  Shangti.  He  is  often 
spoken  of  in  terms  which  cannot  properly  be 
applied  to  any  other  than  the  true  God.  Some 
have  been  led  to  believe  that  this  is  none 
other  than  Jehovah,  the  God  of  the  Bible, 
and  that  therefore  the  Chinese  must  not  even 
now  be  regarded  as  destitute  of  the  know- 
ledge of  the  true  God.  But  we  find  in  the 
sacred  books  of  the  Hindus  descriptions  of 
Bramah  more  sublime  than  anything  in  the 
Chinese  classics  in  reference  to  Shangti.  We 
do  not  believe,  however,  that  by  Bramah  the 
Hindus  mean  the  true  God.  Besides,  there 
is  a  great  deal  said  about  Shangti  that  seems 
to  refer  to  the  visible  heavens,  and  much,  too, 
that  indicates  very  indefinite  notions  of  the 
Power  or  Being  indicated  by  the  term.  It 
seems  to  have  been  often  employed  merely  as 

82 


THE    STATE    KELIGION.  33 

a  designation  of  the  power  or  operation  mani- 
fested in  the  various  changes  going  on  in  the 
works  of  nature.  Shangti  is  not  spoken  of  as 
self-existent — ahnighty,  or  as  the  creator  of  the 
world.  Even  in  those  early  ages,  therefore, 
the  Chinese  seem  to  have  "  forgotten  God," 
and  again  "  corrupted  their  way  upon  the 
earth."  But  it  is  true  that  they  had  not  then 
gone  so  far  astray,  or  separated  so  far  from 
God,  as  they  have  since.  Their  most  ancient 
work,  called  the  Shu-king,  or  Book  of  Records, 
carries  us  back  to  the  days  of  Yau  and  Shun, 
while  Noah  was  still  living.  That  the  men 
of  that  day  had  some  knowledge  of  the  true 
God  is  of  course  very  probable,  but  their 
descendants  seem  to  have  rapidly  degenerated. 
They  did  not  at  that  time  worship  idols. 
They  worshiped  the  works  of  nature  how- 
ever, and  imaginary  divinities,  without  the 
aid  of  images.  Similar  rites  are  still  observed, 
and  many  of  the  services  prescribed  by  the 
state  religion  are  performed  without  any  wor- 
ship of  idols.  The  state,  however,  does  not 
connect  itself  with  religion  in  any  such  way 
as  to  prescribe  religious  rites  to  the  people. 
Every  variety  of  religious  opinion  is  tolerated 
which  is  not  regarded  as  dangerous  in  its 
political  influence.  The  religious  ceremonies 
prescribed  by  the  state  are  for  the  emperor, 


34:  THE    STATE   RELIGION. 

and   for   tlie   officers,   in   every   part   of  the 
empire,  employed  in  his  service. 

TJie  Emperor  himself  is  the  great  high 
priest  of  the  nation,  and  as  such  is  expected 
to  attend  to  those  religious  observances  which 
have  been  sanctioned  by  the  usage  of  his 
predecessors. 

The  temples  at  Peking,  where  the  Emperor 
and  his  court  engage  in  their  public  devotions, 
are  on  an  extensive  scale.  In  and  around  the 
imperial  city  there  are  altars  to  Heaven,  to 
Earth,  to  the  gods  of  the  land  and  grain,  to 
the  Sun  and  Moon,  and  to  the  North  Star. 
The  altar  to  Heaven,  called  the  THen  tari — is 
in  the  southern  portion  of  the  city,  in  an 
inclosure  three  miles  in  circumference.  The 
altar  itself  is  a  large  round  mound  of  earth, 
thirty  feet  high.  It  is  divided  into  three 
parts,  each  ten  feet  high.  The  lower  one  is 
one  hundred  and  twenty  feet,  the  second 
ninety  feet,  and  the  third  sixty  feet  in  diameter. 
Near  it  is  the  "Palace  of  Abstinence,"  in 
which  the  Emperor  prepares  himself  for  the 
great  sacrifice  to  Heaven  at  the  winter  solstice, 
by  fasting  for  three  days.  To  fasting  must 
be  added  change  of  garments,  careful  ablu- 
tions, and  abstinence  from  scenes  of  pleasure, 
and  from  whatever  can  defile,  as  preparatory 
to  these  important  services. 


THE    STATE    RELIGION.  35 

The  services  at  the  altar  of  the  Earth  are 
performed  at  the  vernal  equinox,  when  the 
approach  of  spring  causes  the  fruits  of  the 
earth  to  spring  up.  The  altar  to  the  Shie- 
2'sih^  or  gods  of  the  land  and  grain,  is  square, 
and  only  ten  feet  high,  being  divided  into  two 
stories  of  five  feet  each.  Each  side  of  the 
square  measures  fifty-eight  feet.  The  Emperor 
alone  has  the  privilege  of  worshiping  at  this 
altar,  and  it  is  not  lawful  to  erect  a  similar 
one  in  any  part  of  the  empire  for  the  use  of 
any  of  his  subjects,  however  exalted  in  station. 
No  one  but  the  Emperor  can  presume  to  per- 
form any  of  the  great  sacrifices.  It  is  his 
special  prerogative,  as  the  high  priest  of  his 
people,  to  ofier  these  sacrifices  to  High  Heaven, 
whose  vicegerent  he  is.  No  subject  of  the 
"  Son  of  Heaven,"  must  presume  to  imitate 
the  acts  of  adoration  with  which  he  honors 
Shangti,  the  Great  Kuler  on  High.  Banish- 
ment, blows,  or  death  await  the  presumptuous 
subject  who  should  dare  thus  to  insult  His 
Majesty's  imperial  dignity. 

These  sacrifices  are,  strictly  speaking,  mere- 
ly oflferings.  They  are  not  burnt  on  the  altar, 
and  are  not  looked  upon  as  making  atone- 
ment for  sin  ;  but  merely  as  expressions  of 
reverence  and  gratitude.  They  consist  of 
animals  previously   slain,   wine,   fruits,   silks. 


36  THE    STATE    RELIGION. 

and  other  articles,  which  are  held  up  by  the 
offerer  while  on  his  kness  before  the  shrine, 
and  then  placed  for  a  short  time  npon  the 
the  altar. 

The  following  is  one  of  the  prayers  used  by 
the  Emperor  on  these  occasions.'^     "To  thee, 

0  mysterious  worker,  I  look  up  in  thought. 
How  imperial  is  the  expansive  arch  where 
thou  dwellest.  ]^ow  is  the  time  when  the 
masculine  energies  of  nature  begin  to  be  dis- 
played, and  with  the  great  ceremonies  I  reve- 
rently honor  thee.  Thy  servant  is  but  a  reed 
or  a  willow  ;  my  heart  is  but  as  that  of  an  ant. 
Yet  have  I  received  thy  favoring  decree  ap- 
pointing me  to  the  government  of  the  empire. 

1  deeply  cherish  a  sense  of  my  ignorance  and 
blindness,  and  am  afraid  lest  I  prove  unworthy 
of  thy  great  favors.  Tlierefore  will  I  observe 
all  the  rules  and  statutes,  striving,  insignifi- 
cant as  I  am,  to  discharge  my  loyal  duty. 
Far  distant  here  I  look  up  to  thy  heavenly 
palace.  Come  in  thy  precious  chariot  to  the 
altar.  Thy  servant  bows  his  head  to  the 
earth,  reverently  expecting  thine  abundant 
grace.  All  my  officers  are  here  arranged 
along   with   me,  joyfully   worshiping   before 

*  Vide  Statutes  of  the  Ming  Dynasty,  as  quoted  by  Dr. 
Legge  in  "Notions  of  the  Chinese  concerning  God  and 
Spirits." 


THE   STATE   RELIGION.  37 

thee.  All  the  gods  accompany  thee  as  guards 
(filling  the  air),  from  the  east  to  the  west. 
Thy  servant  prostrates  himself  to  meet  thee, 
and  reverently  looks  up  for  thy  coming,  O 
Euler." 

The  sacrifices  at  which  the  Emperor  offici- 
ates are  divided  into  three  grades.  In  the 
first  grade  but  four  objects  of  worship  are 
admitted.  These  are  Heaven  and  Earth,  the 
Imperial  Ancestors,  and  the  gods  of  the  land 
and  grain.  The  second  grade  of  sacrifices  are 
offered  to  the  Sun,  the  Moon,  the  spirits  of 
emperors  of  former  dynasties,  Confucius,  the 
god  of  the  passing  year,  of  agriculture,  of  silk 
weaving,  the  gods  of  heaven,  and  the  gods  of 
the  earth.  The  third  grade  includes  all  the 
inferior  objects  of  w^orship — the  spirits  of  an- 
cient sages  and  heroes,  the  north  pole,  clouds, 
rain,  wind,  thunder,  seas,  rivers,  mountains, 
and  many  other  objects. 

The  question  has  often  been  discussed 
whether,  in  ofi'ering  sacrifices  to  Heaven  and 
Earth,  it  is  the  visible  heavens,  and  the  mate- 
rial earth  that  the  Chinese  worship.  The 
truth,  no  doubt,  is  this.  All  idolaters,  from 
a  papal  archbishop  to  the  most  besotted 
heathen,  will  tell  you  that  they  are  not  fools 
enough  to  pray  to  a  senseless  image.  It  is 
not  the  image,  but  the  god  represented  by  the 


38  'J'lIK    STATE    KKLIGION. 

image,  and  residing  in  it,  that  they  worship. 
The  large  Chinese  idols  are  generally  hollow, 
and  have  a  little  hole  in  the  back,  to  enable 
the  god  to  pass  in  and  out  when  he  pleases. 
So  no  doubt  the  Emperor  would  say  that, 
when  he  worships  Heaven,  he  looks  beyond 
the  blue  expanse  to  the  Powder  that  rules  in 
heaven ;  and  that  when  he  prays  to  the  Earth, 
he  means  the  Power  that  manifests  itself  in 
the  various  operations  of  nature  going  on  in 
the  earth.  The  Bible  however  does  not  admit 
of  any  such  distinction,  and  declares  positively 
that  it  is  the  idol  itself  that  the  idolater  wor- 
ships, since  there  is  no  such  spiritual  being 
as  he  conceives  of,  in  existence.  So  the 
Chinese  must  be  regarded  as  worshiping  the 
material  heavens  and  earth.  They  thus  pro- 
voke the  anger  of  God  as  really  as  they  do 
when  worshiping  images. 

When  the  Emperor  worships  Heaven  he 
arrays  himself  in  blue  robes,  and  in  yellow 
when  he  worships  the  Earth,  in  accordance 
with  the  color  of  the  object  to  which  the 
sacrifice  is  offered.  So  when  he  worships  the 
Sun  he  wears  red  robes,  and  when  worship- 
ing the  Moon  he  is  dressed  in  white. 

The  following  is  a  prayer  addressed  to  the 
Sun  :  "  The  inheriting  Emperor  seriously 
makes  a  notification  to  the  god  of  the  Great 


THE   STATE   RELIGION.  39 

Liglit.  Thou,  god,  art  the  chief  of  the  mascu- 
line essences,  the  head  of  the  gods.  Thy  light 
shines  down  on  this  lower  world,  and  nothing 
within  the  four  ends  of  heaven  is  hid  from  it. 
From  ancient  days  thy  meritorious  services 
have  been  continued  to  the  present  time.  The 
whole  earth  looks  up  and  depends  on  thee. 
Now  it  is  the  second  month  of  spring.  In 
accordance  with  the  ancient  statutes,  with 
gems,  silks,  and  animals,  I  respectfully  offer 
a  sacrifice  to  thee,  O  god,  and  bowing,  desire 
thee  to  regard  and  accept  it,  and  to  give  happi- 
ness to  all  the  people.  May  est  thou  enjoy 
this."* 

Besides  the  regular  services  at  the  appointed 
times,  prayers  and  ceremonies  adapted  to  ex- 
isting exigencies,  are  employed  on  special 
occasions.  Thus,  in  the  Peking  Gazette,  of 
the  10th  March,  1853,  the  Emperor  announces 
his  intention  of  offering  special  prayer  in  view 
of  the  progress  made  by  the  rebels.  Listen  to 
His  Majesty's  language. 

"  In  the  first  decade  of  the  present  moon," 
he  says,  "  when  the  prayer  for  grain  and  the 
great  sacrifices  are  offered.  We  intend  to  pro- 
ceed in  person  to  the  front  of  the  altar,  and 
after  a  night  of  watching  and  fasting,  reverent- 

*  Vide  Legge's  "  Notions  of  the  Chinese  concerning  God 
apd  Spirits." 


40  THE    STATE   RELIGION. 

ij  to  oiFcr  up  our  heartfelt  supplications  that  ' 
our  people  may  enjoy  repose,  and  perpetually 
cease  from  war  and  strife."  Then,  after  detail- 
ins^  the  successes  of  the  rebels,  he  proceeds : 
"We,  reflecting  upon  the  distresses  of  our  sub- 
jects, some  of  whom  have  no  means  of  obtain- 
ing a  livelihood,  have  again  and  again  exam- 
ined into  and  blamed  ourselves,  which  seems 
after  all  but  empty  ceremony ;  I  am  there- 
fore filled  with  apprehension,  and  humbly 
entreat  Augnst  Heaven  to  pardon  my  offences 
and  save  my  poor  people." 

It  is  to  be  observed  that  when  addressing: 
"  Augnst  Heaven  "  the  Emperor  uses  the  sin- 
gular pronouns,  /and  my,  instead  of  the  plural 
we  and  our.  In  such  prayers  as  this  the  heathen 
show  the  law  of  God  '-'written  on  their  hearts," 
and  demonstrate  that  their  idolatry  is  justly 
held  to  be,  as  the  Apostle  Paul  says,  "  with- 
out excuse."  At  the  same  time  it  must  be 
admitted  that  the  conduct  of  the  heathen 
prince  puts  to  shame  many  kings  and  rulers 
who  call  themselves  Christian. 


CHAPTEE  Y. 

WORSHIP    OF    CONFUCIUS. 

The  Emperor  officiates  at  the  great  sacrifices 
as  the  representative  of  his  people,  and  offers 
his  pra3^ers  in  their  stead.  So  also  the  magis- 
trates, throughout  all  the  provinces  and  de- 
partments of  the  empire,  are  required  to  per- 
form certain  religions  ceremonies  in  behalf  of 
the  people  whom  they  govern.  In  tlie  second 
and  eighth  months  of  each  year,  religious 
rites  are  observed  in  honor  of  Confucius.  In 
every  district,  and  every  department,  there  is 
a  temple  erected  for  the  worship  of  the  sage. 
In  Ningpo  there  are  two  such  temples ;  one 
for  the  fu  (foo),  or  department,  and  the  other 
for  the  Jiieii^  or  district,  of  which  it  is  the 
capital  city.  They  are  both  large  and  expen- 
sive structures,  covering  a  large  area  of  valu- 
able land. 

The   Fu   temple   is   the   larger   and    more 

elegant  of  the  two.     It  is  in  a  large  inclosure 

4*  41 


42  WOESHIP    OF   CONFUCIUS. 

containing  a  number  of  buildings,  the  whole 
surrounded  hy  a  high  brick  wall.  The  great 
double  gate  of  the  inclosure  is  designed  for 
the  Emperor ;  and  as  he  never  visits  Ningpo, 
this  gate  is  never  opened.  A  smaller  side 
door  is  the  common  entrance.  This  conducts 
us  through  a  narrow  lane  to  another  door 
opening  into  one  of  the  temple  courts.  Over 
it  is  an  inscription  of  four  characters :  Zi  mim^ 
I  lu  /  meaning,  "  The  door  of  propriety,  and 
road  of  righteousness."  Passing  on  a  short 
distance,  another  large  gate  introduces  us  to 
a  long  court,  in  which  is  a  pool  of  water. 
The  sides  of  the  pool  are  walled  up  with  stone, 
and  it  is  spanned  by  three  bridges  of  heavy 
stone  slabs.  Crossing  the  pool,  we  enter  the 
main  court,  most  of  which  is  paved  with 
stone.  There  are  buildings  on  each  of  the 
four  sides  of  the  square.  The  main  temple  is 
placed  on  a  mound,  elevated  two  or  three  feet 
above  the  rest  of  the  court.  To  tbis  platform 
we  ascend,  not  by  steps,  but  by  a  heavy  slant- 
ing stone,  the  face  of  which  is  made  rough  by 
carved  figures  of  dragons. 

The  building,  externally,  presents  nothing 
very  striking ;  but  the  hall  within,  which  em- 
braces the  whole  area  of  the  building,  is  richly 
ornamented.  The  floor  is  of  stone.  The  roof 
is  supported   by  immense  wooden   columns, 


WORSHIP    OF   CONFUCIUS.  43 

and  the  timbers  near  the  roof  are  covered 
with  small  landscape  paintings,  executed  in 
the  best  style  of  Chinese  art.  There  is  no 
ceiling.  The  shrines,  the  tablets,  the  tables 
and  utensils,  are  covered  with  dust.  Spiders 
have  woven  their  webs  in  the  nooks  and  cor- 
ners, and  the  unswept  floor  bespeaks  neglect. 
The  busy  street  is  not  far  off,  but  here  silence 
reigns.  The  general  desolation  is  in  strange 
contrast  with  the  gaudy  ornaments  displayed 
in  such  profusion  on  the  higher  timbers  of  the 
hall.  Without,  the  avenue  from  the  great 
gate  of  state  is  overgrown  with  weeds,  and  the 
stately  old  trees,  now  going  to  decay,  point  us 
back  to  former  generations. 

This  difl'ers  from  other  temples,  in  that  it 
contains  no  idols.  Confucius,  and  his  most  dis- 
tinguished disciples,  who  are  here  worshiped, 
are  present  only  by  their  "  spirit-tablets." 
These  are  nothing  but  small  pieces  of  board, 
neatly  varnished,  and  each  inscribed  with  the 
name  and  title  of  the  sage  it  re2)resents.  They 
are  inserted  into  little  wooden  pedestals,  so  as 
to  stand  upright  in  their  place.  In  some  of 
the  smaller  temples  of  Confucius  a  large  image 
of  him  occupies  the  place  of  the  tablet. 

The  offerings  presented  to  Confucius  consist 
of  animals,  silk,  wine,  and  vegetables.  It  has 
been  estimated  that  there  are  1,560  temples 


44  WORSHIP    OF   CONFUCIUS. 

to  Confucius,  and  that  there  are  annually- 
offered  to  him  and  his  associates  some  sixty- 
two  thousand  hogs,  rabbits,  sheep,  and  deer, 
and  twentj^-seven  thousand  pieces  of  silk. 
These  offerings  are  presented  very  early  in 
the  morning,  generally  before  daylight.  This 
is  true,  also,  of  the  other  religious  services 
performed  by  the  magistrates,  not  excepting 
those  in  which  the  Emperor  himself  bears  the 
chief  part. 

In  the  year  1853,  the  time  for  the  Confucian 
offerings  fell  on  the  7th  of  September.  On 
that  occasion,  the  writer  repaired  to  the  tem- 
ple of  Confucius  in  Shanghae,  at  four  o'clock 
in  the  morning.  Attendants  were  there  pre- 
paring for  the  worshipers — the  principal  one 
being  the  Tau-tai,  or  Intendant  of  Circuit,  who 
is  the  chief  magistrate  of  the  three  depart- 
ments of  Su,  Sung,  and  Tai,  and  the  highest 
officer  residing  in  the  city.  In  front  of  the 
great  tablet  of  Confucius,  and  a  little  to  the 
right,  we  see  the  carcass  of  a  large  ox,  placed 
upon  a  rack,  its  feet  dangling  on  either  side, 
its  head  tied  np  in  the  natural  position,  and 
facing  towards  the  altar.  It  had  been  slaugh- 
tered the  day  before,  and  the  skin  being 
wholly  removed,  it  was  a  repulsive  object. 
On  the  left,  a  pig  and  a  goat  are  placed  in  a 
similar  position.     On  the  right  and  left  of  the 


WORSHIP    OF    CONFUCIUS.  45 

hall  are  tablets  of  some  of  the  disciples  of 
Confucius,  before  which  are  j^laced  tlie  car- 
casses of  a  pig  and  a  goat.  In  front  of  tlie 
altar  a  small  piece  of  carpeting  is  spread  on 
the  floor,  indicating  the  spot  where  the  chief 
worshiper  is  to  kneel.  The  altar  is  nothing 
but  a  long,  narrow  table,  curved  upward  at 
the  ends,  and  painted  red.  Its  only  covering 
is  a  covering  of  dust. 

A  little  before  five  o'clock,  the  Hioh-Kwan 
— the  literary  officer  in  charge  of  the  temjjle — 
is  announced.  He  is  preceded  by  two  musi- 
cians— one  tapping  a  small  drum,  the  other 
playing  on  a  liute.  In  front  of  the  door,  in 
the  court,  he  stops.  An  attendant  cries  out 
to  him  in  a  loud  voice,  and  he  drops  on  his 
knees.  Then  the  word  is  given  to  "knock 
head,"  and  the  worshiper  strikes  the  ground 
three  times  with  his  forehead,  and  rises  to  his 
feet.  This  ceremony  is  three  times  repeated, 
and  the  worshiper  now  enters  the  main  hall, 
followed  by  his  attendants,  and  kneels  on  a 
cushion  before  the  central  tablet,  that  of  Con- 
fucius. An  attendant  kneels  on  his  right 
hand,  and  another  on  his  left.  Another  at- 
tendant now,  with  solemn  mien,  approaches 
the  dusty  altar,  and  takes  from  it  a  snuiU  open 
box,  containing  an  enveloj^e  like  those  used  in 
China  for  letters  of  great  officers,  more  than  a 


46  WORSHIP    OF   CONFUCIUS. 

foot  in  length.  This  contains  the  silk.  During 
all  tliis  time  the  tapping  of  the  drum,  and  the 
shrill  sound  of  the  flute,  resound  through  the 
hall,  and  every  movement  throughout  the  ser- 
vice is  at  the  word  of  command  from  the  mas- 
ter of  ceremonies.  The  envelope  containing 
the  silk  is  handed  to  the  attendant  kneeling 
on  the  left,  who  passes  it  to  the  worshiper. 
He  receives  it  with  both  hands,  holds  it  up  a 
moment  as  high  as  his  forehead,  hands  it  to 
the  attendant  kneeling  on  his  right,  who  in 
turn  passes  it  to  another,  and  it  is  thereupon 
duly  placed  on  the  altar.  The  same  cere- 
monies are  performed  with  a  small  censer, 
and  then  the  whole  is  repeated  before  each 
tablet  in  the  hall. 

The  party  then  retires  for  a  moment  to  the 
court,  and  on  re-entering  the  hall  they  kneel 
before  a  table,  on  which  stands  a  small  frame 
containing  a  written  paper.  This  is  handed 
to  the  attendant  on  the  left,  who  reads  it  oflP 
in  a  loud  singing  tone.  Its  purport  is  to  set 
forth  the  praises  of  Confucius  as  the  sage  to 
whom  no  mortal  can  be  compared,  and  to 
announce  that  the  worship  is  performed  in  be- 
half of  the  people  of  the  district  of  Shanghae, 
in  the  department  of  Sungkiang.  When  read, 
the  writing  is  again  placed  on  the  table.  After 
some  further  ceremonies,,  the  worshiping  ofii- 


WORSHIP    OF   CONFUCIUS.  47 

cer  passes  into  the  court,  and  kneels  before 
the  door.  At  the  same  time  the  envelope 
containing  the  silk,  the  written  tablet,  and 
some  paper  mock  money,  put  up  in  imitation 
of  silv^er  bullion,  are  placed  on  an  iron  rack 
and  burnt.     This  ends  the  ceremony. 

It  is  now  time  for  the  Tau-tai  and  his  suite  to 
arrive,  and  the  hall  is  prej^ared  for  his  recep- 
tion. He  is  expected  to  go  through  with  the 
ceremonies  just  described.  But  on  this  occa- 
sion he  has  more  important  business  to  attend 
to.  One  of  his  colleagues,  instead  of  worship- 
ing Confucius,  has  fallen  under  the  sword  of 
rebel  banditti,  and  his  soul  is  called  to  stand  be- 
fore his  God.  The  Tau-tai's  life  too  is  in  danger, 
and  he  must  devise  means  to  save  it.  While  the 
temple  attendants  were  waiting  his  arrival  in 
the  temple,  the  announcement  was  made  that 
the  Chi-hien  had  just  been  murdered,  and  that 
the  city  was  in  the  hands  of  the  rebels.  The 
ox  and  the  pigs  and  the  goats,  which  would 
have  feasted  the  literati,  were  no  doubt  seized 
by  the  rebel  chiefs  for  their  own  behoof.* 

It  is  in  this  manner  that  Confucius  is  wor- 

*  These  rebels,  who  held  possession  of  Shanghae  about 
eighteen  months,  as  also  those  who  so  long  held  the  coun- 
try around  the  city  of  Canton,  must  not  be  confounded  with 
the  Tae-ping  insurgents,  whose  seat  is  at  Nanking.  Tliere 
was  no  connection  whatever  between  these  rebel  bands. 


48  W0K6HIP    OF   CONFUCIUS. 

shiped,  on  the  same  day,  throughout  all  the 
districts  of  China.  If  you  ask  the  worship- 
ers how  it  is  that  the  spirit  of  the  sage  can 
be  present  at  the  same  moment  in  so  many 
different  places,  they  have  no  reply  to  make. 
Such  questions  are  too  profound  for  them,  and 
this  is  a  matter  with  which  they  have  nothing 
to  do.  "  Such  is  our  custom"  is  a  sufficient 
answer  to  all  objections. 

All  the  officers,  civil  and  military,  are  ex- 
pected to  take  part  in  this  ceremony,  kneeling 
in  the  order  of  their  rank,  the  civil  officers  on 
the  east,  the  military  on  the  west  side  of  the 
avenue  leading  to  the  shrine. 


CHAPTER  VI. 

RELIGIOUS   RITES   PERFORMED   BY   MAGISTRATES. 

In  every  department  and  district  there  is  a 
temple  dedicated  to  its  presiding  deity.  This 
is  a  kind  of  spiritual  officer,  governing  spirit- 
ual affairs,  corresponding  to  the  civil  officers 
presiding  over  the  affairs  of  this  lower  world. 
These  are  the  tutelar  gods  of  the  districts,  and 
of  the  cities  in  which  their  temples  are  situ- 
ated. In  Kingpo,  as  in  the  case  of  the  tem- 
ples of  Coufucius,  there  are  two  temples  of 
this  kind.  They  are  called  Ching-hwdng  midu, 
or  "  temples  of  the  city  wall  and  ditch." 

The  "  Cliing-hwdng "  temple  at  Shanghae 
occupies  extensive  grounds,  and  is  comjDOsed 
of  numerous  buildings.  The  grounds  are  de- 
corated, according  to  the  highest  style  of  Chi- 
nese elegance,  with  artificial  lakes  and  islands, 
winding-bridges,  grottoes,  and  rock-work  in 
imitation  of  mountain  scenery.  Large  trees 
afford  a  grateful  relief  from  the  summer  lieat ; 

5  49 


50  RELIGIOUS    RITES. 

airy  arbors  are  perclied  upon  the  miniature 
crags ;  and  slirubs  and  flowers  spring  up 
among  the  rocks.  These  scenes  of  beauty, 
however,  are  not  so  enchanting  as  to  throw 
around  the  beholder  a  spell  sufficiently  pow- 
erful to  make  him  forget  or  overlook  the  re- 
pulsive sights,  and  unsavory  odors,  caused  by 
the  receptacles  of  filth  with  which  the  place 
has  been  defiled. 

In  the  centre  of  the  lake  is  a  fine  looking 
building  of  two  stories,  called  the  ^^  Ilu-sing 
ting^^  or  "  Lake's  Heart  Hall."  It  is  connected 
with  the  shore  by  a  light  bridge,  called  the 
"  hridge  of  7iine  windings.'^''  In  various  direc- 
tions, tea-shops  are  seen,  in  which  you  may 
slake  your  thirst  with  a  cup  of  hot  tea,  for 
three  cash,  or  one-fifth  of  a  cent.  They  are 
crowded  with  loungers,  sitting  around  the 
tables  sipping  tea,  and  at  the  same  time  learn- 
ing the  news,  retailing  gossip,  settling  business 
transactions,  or  it  may  be  gambling.  The 
temple  buildings  too,  with  commendable  econ- 
omy, have  been  turned  to  good  account. 
Most  of  the  lower  front  rooms  are  occupied  as 
stores  for  the  sale  of  all  kinds  of  goods  and 
wares.  The  place  being  a  great  thoroughfare, 
always  crowded,  these  rooms  are  in  great  de- 
mand. The  whole  scene  is  like  a  busy  fair, 
At   the    corners    are   fortune-tellers   at  their 


RELIGIOUS   RITES.  51 

tables,  or  perhaps,  seated  on  the  ground,  with 
all  the  paraphernalia  of  the  occult  art  spread 
out  on  a  cloth  before  them.  Here  is  a  juggler 
performing  his  magic  wonders  in  the  midst  of 
a  circle  of  astonished  spectators.  There  is  a 
mountebank,  with  his  head  concealed  behind 
a  curtain,  carrying  on  a  mock  theatre,  by 
means  of  Lilliputian,  figures  skillfully  displayed 
above  the  curtain.  Here  mav  be  seen  a  ven- 
der  of  candies — there,  a  walking  eating  estab- 
lishment, provoking  the  appetite  by  the  odor 
of  smoking  viands.  Yery  often,  too,  the  main 
court  of  the  temple  is  filled  with  a  dense  mass 
of  men  and  women,  boys  and  girls,  intently 
watching  the  progress  of  a  theatrical  exhibi- 
tion. 

Such  are  the  scenes  most  frequently  exhib- 
ited in  this  temple.  The  magistrates,  how- 
ever, on  the  first  and  fifteenth  of  each  month, 
repair  at  early  dawn  to  the  temple,  to  perform 
their  devotions.  They  also  worship  here  at 
the  summer  and  winter  solstices,  and  at  the 
spring  and  autuTun  terms.  Here,  too,  they 
read  to  the  people  the  maxims  of  the  "  Saci'ed 
Edict^''  at  the  time  of  the  semi-monthl}^  wor- 
ship. This  is  a  work  composed  by  the  Empe- 
ror Kanghi,  and  his  successor  Yung-ching, 
nearly  two  hundred  years  ago.  It  contains 
sundrv  exhortations  on  the  cultivation  of  vir- 


52  RELIGIOUS   EITES. 

tue,  and  attention  to  tlie  duties  of  the  social 
relations. 

The  Viceroy  of  Nanking,  I.  Liang,  in  a  me- 
morial to  the  Emperor,  gives  an  account  of  a 
remarkable  instance  of  the  protecting  power 
of  one  of  these  deities  of  the  city  wall  and 
ditch.  On  the  9th  September,  1853,  the  city 
of  Paiishan,  near  Shanghae,  was  taken  by  a 
band  of  rebels.  One  of  the  subordinate  offi- 
cers of  the  place  collected  the  literary  men 
and  gentlemen  of  the  neighborhood,  in  order 
to  recover  the  city.  Before  they  commenced 
operations,  there  was  suddenly  seen  on  the 
city  walls  a  bright  red  light,  which  issued 
forth  from  the  Ching-hwd/ng  temple.  At  the 
same  instant,  spirits  were  seen  walking  to  and 
fro,  and  beckoning  the  attacking  party  to  ad- 
vance. The  conrao'e  of  the  rebels  at  once 
forsook  them,  and  the  imperialists  conquered 
at  one  beat  of  the  gong.  The  memorial  giv- 
ing this  account  concludes  with  a  request  that 
the  Emperor  be  pleased  to  grant  a  new  title  to 
the  god,  as  a  reward  for  his  services. 

The  annual  ceremony  of  "  welcoming  the 
Spring,''  with  which  is  connected  that  of 
ploughing,  is  also  attended  with  idolatrous 
services,  in  which  the  magistrates  are  required 
to  take  part.  This  ceremony  has  been  ob- 
served for  many  ages,  and  occurs  near  the 


PERFORMED   BY   MAGISTRATES.  63 

opening  of  the  year.  At  Peking,  the  Emperor 
himself  is  the  principal  actor.  In  the  smaller 
cities,  the  Prefects  and  District  Magistrates 
perform  the  chief  part. 

At  l^ingpo,  a  large  clay  figure  of  an  ox  is 
made,  which  is  worshiped  by  the  mandarins. 
They  worship  at  a  temple  outside  of  the  city, 
and  when  this  ceremony  is  concluded,  the 
Prefect  ploughs  a  small  piece  of  ground.  The 
next  day  the  officers  assemble  at  another  tem- 
ple, to  which  the  ox  has  been  brought,  and 
there,  after  ofi'eriug  up  prayers,  form  a  pro- 
cession, and  march  around  the  ox.  Each  offi- 
cer is  provided  with  a  bundle  of  twigs,  with 
which,  at  signals  from  the  master  of  ceremo- 
nies, he  strikes  the  effigy.  At  length  the  Pre- 
fect strikes  it  on  the  head,  and  in  an  instant 
the  crowd  rush  in  and  tear  the  ox  to  pieces, 
each  anxious  to  procure  a  fragment  to  mingle 
with  his  seed-corn,  that  he  may  have  a  more 
abundant  crop. 

At  Shanghae  the  ceremony  occurred  in 
1853,  on  the  3d  of  February.  As  described 
by  an  eye-witness,  the  ox  was  made  of  paper, 
pasted  on  a  frame  of  bamboo.  The  paper 
was  of  diti:erent  colors,  varying  according  to 
rules  which  have  been  handed  down  from 
former  generations,  and  determined  by  the 
number  of  the  year  in   the  cycle.     The  pro- 

5* 


54  RELIGIOUS   KITES 

portion  and  arrangement  of  these  colors  is 
supposed  to  afford  some  indication  of  the 
character  of  the  ensuing  year.  Thus,  when 
black  predominates,  a  year  of  sickness  may 
be  expected.  Heavy  rains  and  floods  are 
indicated  by  white,  strong  winds  and  hurri- 
canes by  blue,  and  fires  by  red.  Yellow  is 
the  color  which  indicates  the  productiveness 
of  tlie  coming  season,  and  when  this  color  pre- 
dominates, there  is  great  rejoicing  among  the 
farmers.  On  this  occasion  (1853)  nearly  the 
wliole  of  the  ox  was  of  this  color.  The  head, 
horns,  feet,  and  tail  were  of  black,  the  neck 
and  belly  of  blue,  the  legs  white,  and  the  rest 
yellow.  It  turned  out  to  be  a  year  of  terrible 
suffering  to  the  people  of  Shanghae,  for  in 
that  year  the  city  was  seized  by  a  band  of 
rebels,  and  held  for  eighteen  months. 

The  ox  was  carried  to  the  "  Welcoming 
Spring"  temple,  about  half  a  mile  outside  the 
soutli  gate.  The  god  presiding  over  the  year 
was  alf^o  taken  from  liis  place  in  the  "  Ching- 
hwaiig"  temple,  and  carried  in  a  sedan  chair 
to  the  "Welcoming  Spring"  temple,  where 
he  was  placed  by  the  side  of  the  ox.  This 
god  is  called  "  Ta-suy  "— "  Great  Year."  The 
Chinese  cycle  consists  of  sixty  years,  and  each 
year  has  a  god  specially  appointed  to  take 
charge  of  it.     He  is  a  kind  of  President,  con- 


PERFORMED    BY    MAGISTRATES.  65 

tinned  in  office  one  year,  and  l\is  tnrn  to  rule 
conies  round  once  in  sixty  years.  Tlie  idol 
represents  a  little  boy,  and  his  attire  varies 
from  year  to  year.  Its  color,  like  that  of  the 
ox,  has  a  significance  attached  to  it  by  which 
the  character  of  the  coming  year  may  be 
known.  On  this  occasion  the  ima2:e  was  bare- 
headed,  and  the  inference  was  tliat  the  season 
would  be  cold.  The  interpretation  attached 
to  this  idol's  dress  is  just  tlie  opposite  of  what 
w^ould  be  the  most  natural  one,  or  tlie  one 
which  is  adopted  in  all  other  cases.  On  the 
left  of  Ta-suy  a  large  sheet  of  blank  yel- 
low paper  represented  the  reigning  Emperor 
Hienfunsr. 

And  now  comes  the  procession.  First,  is  a 
small  junk,  decked  with  flags,  representing  one 
of  the  Emperor's  tribute  grain  junks,  for  car- 
rying rice  to  the  capital.  This  is  followed  by 
a  beggar  dressed  in  the  uniform  of  a  great 
mandarin.  Then  come  some  coarsely  dressed 
men,  representing  the  farmers.*  After  them 
come  eight  hideous  looking  fellows,  with  fan- 
tastic dress  and  painted  faces,  representing 
genii ;  and  then  are  men  bearing  miniature 
sign-boards,  representing  the  various  trades. 
But  the  most  important  portion  of  the  proces- 
sion are  the  five  mandarins,  in  their  rich  court- 


66  RELIGIOUS    KITES 

dresses,  by  whom  the  ceremonies  are  to  be  per- 
formed. 

These  officers  performed  tlie  prescribed  pros- 
trations and  genuflexions,  and  then  the  pro- 
cession was  again  formed,  the  ox  and  idols  now 
constituting  a  part  of  it,  and  all  proceeded  to 
the  office  of  the  District  Magistrate,  within 
the  city.  There  the  ox  was  beaten  to  pieces 
in  the  usual  manner,  and  the  people  scram- 
bled for  the  seeds  of  rice,  cotton,  wheat,  beans, 
and  other  articles,  which  had  previously  been 
j^laced  within  the  body. 

Many  are  the  renowned  heroes  of  ancient 
and  modern  times  who  have  been  deified. 
Among  these  is  the  god  Kwanti,  the  god  of 
war.  He  figured  as  a  military  leader  in  the 
time  of  the  "  Three  States,"  in  the  second 
and  third  centuries  of  the  Christian  era.  He 
is  now  much  worshiped,  and  many  splendid 
and  costly  temples  have  been  erected  in  his 
honor.  In  the  recent  troubles  in  China  he  is 
represented  as  having,  on  several  occasions, 
borne  a  conspicuous  part.  He  is  said  to  have 
spoken,  more  than  once,  through  the  medium 
of  inspired  persons,  declaring  that  the  calami- 
ties caused  by  the  civil  wars  are  all  owing  to 
the  vices  of  the  people,  and  their  neglect  of 
the  rites  in  honor  of  the  gods. 


PERFORMED   BY   MAGISTRATES.  57 

He  has  also,  it  is  declared,  interfered  more 
actively  in  the  struggle.  In  the  month  of 
July,  1853,  the  city  of  Kaifung,  in  the  pro- 
vince of  Ilonan,  was  besieged  by  the  rebels, 
and  would  have  been  taken,  but  for  the  inter- 
position of  Kwanti.  The  interposition  con- 
sisted in  a  heavy  rain,  by  which  the  yellow 
river  w^as  suddenly  raised  to  such  an  extent  as 
to  reach  the  rebel  camp  and  destroy  their 
pow^der.  The  Imperialists  embraced  the  op- 
portunity to  attack  them.  The  terrified  rebels 
fled  in  disorder,  and  hundreds  of  them  were 
drowned  in  attempting  to  cross  the  river. 

In  view  of  this  manifestation  of  the  power  of 
Kwanti,  the  high  Imperialist  officers  at  once 
sent  up  a  memorial  to  the  Emperor,  begging 
that  a  votive  tablet  might  be  erected  in  his  tem- 
ples, and  that  an  additional  title  should  be  con- 
ferred upon  him.  The  matter  was  duly  referred 
to  the  Imperial  Academy  and  the  Board  of 
Rites,  who  recommended  that  the  god  should 
be  transferred  from  the  list  of  those  entitled  to 
the  third,  to  that  of  those  entitled  to  the 
second  order  of  sacrifices ;  and  further,  that 
in  all  his  temples  he  should  be  honored  with 
the  same  ceremonies  that  are  accorded  to  Con- 
fucius. The  titles  previously  granted  to  this 
deity  were  such  as  ''  The  Efficacious  Pro- 
tector ;"  "  The  Benevolent  and  Brave  ;"  "  The 


58  RELIGIOUS    RITES 

Dignified   and   Exalted;"  ''Defender  of  the 
Country." 

The  Board  of  Revenue,  desirous  of  obtaining 
some  pecuniary  advantage  from  the  honors 
conferred  on  their  champion,  devised  a  new 
order  of  honor,  the  members  of  which  were  to 
have  tlie  sole  right  of  performing  the  newly 
prescribed  ceremonies,  and  the  privilege  of' 
wearing  a  brass  knob  on  their  caps.  Admis- 
sion, to  this  order  was  to  be  purchased  for  the 
sum  of  fifty-four  taels  of  silver,  or  about 
seventy-five  dollars. 

A  very  recent  instance  of  the  exercise  of 
this  power  of  deification  on  the  part  of  the 
Emperor  is  that  of  General  Chin  Hwachiug. 
This  ofiicer  commanded  the  Chinese  forces 
when  the  English  troops  attacked  the  batte- 
ries at  the  mouth  of  the  Wusung  River,  during 
their  advance  against  Shanghae,  on  the  16th 
of  June,  1842.  He  courageously  defended  his 
position,  and  refused  to  retreat,  while  others 
were  fieeing  on  all  sides,  and  when  further 
resistance  was  hopeless.  He  fell  pierced  with 
wounds  on  the  walls  of  the  fort,  to  the  last  op- 
posing the  enemy,  even  after  they  had  eftected 
an  entrance.  His  imperial  master  decreed 
the  highest  honors  to  his  memory,  and,  by  his 
order,  a  temple' has  been  erected  for  him  in 
Shanghae,  in  which  the  magistrates  perform 


PERFORMED   BY   MAGISTRATES.  69 

religious  services  before  his  image.  In  a  no- 
tice of  him,  published  after  his  death,  it  is 
stated  that  Chin  sent  down  word  from  lieaven, 
that  he  had  been  appointed  by  the  Heavenly 
Ruler  on  High  to  the  rank  of  second  general 
of  the  Board  of  Thunder,  in  which  capacity 
he  hoped  still  to  render  some  service  to  his 
country,  and  in  some  measure  repay  the  favor 
of  his  Imperial  Majesty. 

In  his  temple,  at  Shanghae,  a  number  of 
inscriptions  in  large  characters  are  suspended 
upon  the  walls.  The  following  are  speci- 
mens : 

"His  courage  was  great  as  the  hills  and 
the  rivers." 

•'  His  name  is  spread  abroad  through  the 
central  and  the  outer  lands." 

"  In  his  temple  he  shall  eat  the  sacrifices  of 
a  thousand  autumns." 

"  In  his  dream  he  slept  on  his  carved  spear. 
Having  devoted  himself  to  his  country,  he 
reorarded  not  his  advanced  ao^e." 

"  His  soul  was  wrapped  in  the  horse's  skin 
(^.  6.,  he  died  in  battle). 

"  His  Excellency  is  to  be  much  lamented, 
but  his  features  shall  ever  be  remembered  as 
though  he  were  still  living." 


60  RELIGIOUS    RITES. 

In  Niiigpo  there  is  a  temple  of  a  similar 
character,  in  honor  of  a  Prefect  of  the  Depart- 
ment who  lived  seven  or  eight  centnries  ago. 
The  popular  legend,  as  related  by  intelligent 
Chinese,  is  this.  For  many  years  a  great 
dragon  appeared  in  the  river  before  the  city, 
and,  in  order  to  get  rid  of  the  presence  of  the 
terrible  monster,  it  was  necessary  to  throw 
into  the  river,  for  his  satisfaction,  a  human 
victim.  The  Prefect  determined  to  deliver 
his  people  from  this  pest,  even  at  the  risk  of 
his  own  life.  He  accordingly  prepared  him- 
self for  the  assault,  by  sacrificing  to  the  gods, 
and  supplicating  their  assistance.  He  then 
armed  himself  with  a  bunch  of  calamus  for  a 
sword,  because  this  grass  is  supposed  to  pos- 
sess supernatural  virtues  for  warding  off  nox- 
ious influences.  Thus  equipped,  he  plunged 
in  to  the  attack,  and  killed  the  monster  with 
his  formidable  weapon.  He  himself  was 
drowned.  He  had  directed  that,  if  the  water 
should  show  a  wdiite  color,  they  should  throw 
into  it  some  red  rice  ;  if  red,  white  rice.  This 
would  prevent  his  drowning.  The  water  was 
first  white  and  then  red,  and  the  attendants 
were  too  slow  with  their  rice  to  save  him. 
The  Prefect  was  rewarded  for  his  devotion 
with  divine  honors.  Such  are  the  silly  tales 
with  which  these  blind  idolaters  are  deluded. 


CHAPTER  yn. 

THE   TAUISTS. 

The  Tauist  priests  are  not  nnmerous,  and 
exercise  but  little  influence  over  the  popular 
mind,  as  compared  with  the  Confucian  school, 
and  the  priests  and  nuns  of  the  Buddhists. 
The  founder  of  this  sect  was  Lau  Kiun,  who 
lived  at  the  same  time  with  Confucius.  His 
only  work,  called  the  "  Tan  Teh  Kimj^''  "Es- 
say on  Reason  and  Yirtue,"  is  exceedingly 
obscure,  both  as  to  style  and  sentiment,  so 
that  it  is  difficult  to  determine  what  he  meant 
to  teach.  Many  foolish  stories  are  told  of 
him.  One  is,  that  he  has  appeared  on  the 
earth  three  different  times,  at  intervals  of 
about  a  thousand  years,  his  appearance  in  the 
time  of  Confucius  being  the  second.  Another 
Gtory  is,  that  he  was  already  an  old  man  with 
hoary  hair,  when  born,  having  been  borne 
eighty  years  in  his  mother's  womb.  It  is  on 
this  account  that  he  is  commonly  called 
"  Lau-tsz,"   which   means    "  old   child."     He 

6  «i 


62  THE   TAUISTS. 

led  the  life  of  an  ascetic  in  retirement,  and 
tanglit  tiuit  man's  spiritual  nature  can  be  best 
purified,  and  his  passions  brought  into  sub- 
jection, by  living  in  habitual  silence  and  con- 
templation. 

In  his  view  Eternal  Reason  is  the  source 
from  which  all  things  proceed,  and  to  which 
all  good  men  will  eventually  return.  The 
wicked,  instead  of  returning  to  the  source  of 
being  again,  must  be  kept  at  a  distance  from 
it,  and  must  pass  through  successive  births, 
and  undergo  again  and  again,  the  miseries 
incident  to  an  earthly  existence. 

The  existence  of  the  world  is  thus  accounted 
for.  He  says,  "  Reason  (Tau)  produced  one, 
one  produced  two,  two  produced  three,  and 
three  produced  all  things."  Again,  he  says, 
"  Before  the  birth  of  Heaven  and  Earth,  there 
existed  only  an  immense  silence  in  illimitable 
space;  an  immeasurable  void  in  endless  si- 
lence. Reason  alone  circulated  in  this  infi- 
nite void  and  silence." 

The  teachings  of  Lau-tsz  are  not  now  so 
much  the  foundation  of  the  religious  belief 
of  the  sect  as  those  of  some  of  his  disciples. 
They  have  depai-ted  far  from  the  simplicity 
of  his  philosophy.  Although  they  have  dei- 
fied "  Eternal  Reason,"  and  profess  to  rever- 
ence this  abstraction  above  all  things,  they 


TIfE    TAUISTS.  63 

are  now  amoii":  the  uTossest  idolaters  in  Cliina. 
Their  idols  are  very  numerous.  The  most 
exalted  of  their  gods  are  the  "Three  Pure 
Ones,"  but  the  one  most  worshiped  by  the 
mass  of  the  people  is  "  Yuh  Hwang  Shangti," 
or  the  "  Pearly  Imperial  liuler  on  High." 
This  god  is  very  generally  worshiped  by 
those  Chinese  who  frequent  the  temples,  and 
his  image  is  often  found  in  Buddhist,  as  well 
as  in  Tauist  .temples.  There  is  very  little 
rancor  between  the  different  sects,  because 
the  people  generally  are  willing  to  patronize 
tliem  all ;  and  Buddhist  and  Tauist  yjriests  very 
gladly  set  up  each  other's  idols  in  their  tem- 
ples, if  they  can  thereby  attract  worshipers, 
and  thus  increase  their  profits. 

This  Tauist  idol  is  the  god  generally  referred 
to  by  the  common  people  when  they  speak 
of  Shcmgti^  the  "Puler  on  High."  It  is  this 
fact  that  has  led  so  many  of  the  missionaries 
in  China  to  object  to  the  use  of  this  term  as 
a  designation  of  the  true  God.  The  birth-day 
of  this  idol  god  is  celebrated  with  much  pomp 
and  ceremony.  It  occurs  on  the  9tli  day  of 
tlie  first  month,  during  the  new  year's  liolida}  s, 
and  his  temple  is  always  crowded  on  that  day 
with  numerous  worshipers. 

Here  is  a  translation  of  a  card  of  invitation 
once  sent  to  a  missionary,  inviting  him  to  at- 


64:  THE   TAUISTS. 

tend  the  ceremonies  in  honor  of  the  birth-day 
of  this  god.  "  A  festival  is  to  be  held  on  the 
9th  day  of  the  first  month,  to  offer  congratu- 
lations on  the  occurrence  of  the  holy  birth- 
day of  the  Rnler  on  High.  On  that  day  de- 
voutly arrange  and  offer  rites,  repentance, 
congratulations  and  prayers.  You  are  en- 
treated to  go  personally  to  the  temple,  and 
pay  your  respects  without  haste  or  waste  of 
time.  To  do  so  is  blessed  indeed.  Bring  in- 
cense or  money,  it  is  not  material  which.  At 
the  Yu  Shing  Kwan  stay  your  steps,  and  open 
your  heart." 

The  forms  of  worship,  and  religious  rites  of 
this  sect  are  very  much  the  same  with  those 
of  the  Buddhists.  The  chief  difference  in  ex- 
ternal appearance  between  the  priests  of  the 
tw^o  sects  is,  that  the  Buddhists  shave  off  all 
the  hair  from  their  heads,  while  the  Tauists 
leave  a  little  tuft  on  the  back  of  the  head. 
The  garments  of  both  differ  from  those  of  the 
common  j)eople.  The  official  robes  of  the  Tau- 
ists, are  not  so  long  as  those  of  the  Buddhist 
priests,  and  are  of  a  red  color,  while  those  of 
the  Buddhists  are  yellow.  There  is,  however, 
a  class  of  Tauist  priests  called  common  or  so- 
cial priests,  who  have  families,  live  at  their  own 

houses,  and  dress  like  other  men.     They  are 
diviners  and  magicians. 


THE   TAUI8T8.  65 

The  Tauists  profess  to  have  great  power 
over  the  spirits  and  demons  of  the  invisible 
world.  The  head  of  the  sect  is  like  the  Lama 
of  Thibet  in  being,  in  the  estimation  of  his 
followers,  immortal ;  that  is,  as  soon  as  one 
dies,  another  is  appointed  in  his  place,  and 
the  spirit  of  the  departed  enters  into  the  body 
of  his  successor.  He  exercises  the  authority 
of  an  emperor  over  the  spirits  of  the  dead, 
and  he  appoints  the  various  deities  to  the 
districts  over  which  they  are  to  preside,  and 
within  which  they  are  to  be  specially  wor- 
shiped. He  resides  at  the  capital  of  the  pro- 
vince of  Kiang-si,  and  is  called  T'iang  Tzien-sz. 

These  views  of  the  spiritual  powers  of  the 
priesthood  lead,  as  a  matter  of  course,  to  the 
belief  in  their  ability  to  ward  off  noxious  in- 
fluences, most  of  which  proceed  from  the 
machinations  of  evil  spirits.  Hence  the 
charms  and  amulets  manufoctured  by  them 
are  supposed  to  be  very  efficacious,  and  a 
larsfe  income  is  derived  from  their  sale.  For 
this  purpose  the  power  of  the  chief  is  to  a 
certain  extent  delegated  to  each  of  the  priests. 
They  have  taken  pains  to  have  it  understood 
that  the  charms  are  good  only  for  the  year 
in  which  they  are  given,  and  at  the  new  year 
the  services  of  the  priests  are  in  great  demand 
for    preparing   these   mighty    preventives   of 

6* 


66  THE   TAUISTS. 

evil.  They  consist  merely  of  little  slips  of 
paper  on  which  some  enigmatical  characters 
are  written.  These  are  pasted  by  the  people 
over  the  doors  of  their  houses,  and  the  evil 
spirits  dare  not  pass  the  doorway  that  is  thus 
protected. 

Dr.  Medhurst  tells  us  that  in  some  places 
the  Tauists  have  an  annual  ceremony  for  the 
purpose  of  purifying  their  town  or  neighbor- 
hood from  evil  spirits.  On  the  birth-day  of 
the  "  High  Emperor  of  the  Sombre  Heavens," 
they  assemble  in  front  of  his  temple,  and  there 
march  barefoot  through  a  fire  of  burning 
charcoal.  First  are  the  chanting  of  prayers 
and  sprinkling  of  holy  water,  accompanied  by 
a  ringing  of  little  bells,  and  the  din  of  horns. 
Brandishing  swords,  and  slashing  the  burning 
coals  with  them,  they  frighten  the  demons. 
Then,  with  the  priests  in  advance,  and  bear- 
ing the  gods  in  their  arms,  they  rush,  w^ith 
loud  shouts  of  triiunph,  through  the  lire.  Are 
they  not  "mad  upon  their  idols?"  They  be- 
lieve that  if  they  have  a  sincere  mind,  the 
fire  will  not  hurt  them.  They  are  horribly 
burnt,  nevertheless,  but  have  -so  much  confi- 
dence in  the  efficacy  of  the  ceremony,  and 
are  so  fully  persuaded  of  its  necessity,  that 
they  willingly  submit  to  the  pain.  This  cere- 
mony is  not  practised  at  Kingpo. 


CHAPTER  YIII. 

THE       BUDDHISTS. 

We  come  now  to  consider  the  most  popular 
of  the  Chinese  sects.  Confucius  left  out  the 
most  important  part  of  religion,  fur  he  denied 
all  knowledge  of  our  condition  in  the  future 
world.  But  the  minds  of  men  can  not  be  sa- 
tisfied with  a  religion  that  leaves  them  in  the 
dark  on  so  essential  a  point.  "When,  there- 
fore, others  professed  to  unveil  the  future,  the 
eager  curiosity  of  the  popular  mind  grasped 
at  the  supposed  revelation  from  the  spirit  land. 
The  inward  consciousness  of  the  immortal 
spirit  .whispers  something  of  its  immortality, 
and  aftords  some  slight  glimmerings  of  the  im- 
penetrable mystery  which  hangs  around  the 
tomb.  Ko  wonder,  then,  that  the  teachings 
of  tlie  Buddhists,  as  furnishing  some  slight  re- 
lief to  the  gross  darkness  in  which  this  people 
are  involved,  should  be  so  generally  popular. 
Their  doctrines,  too,  suit  the  popular  taste,  and 

G7 


68  THE   BUDDHISTS. 

reach  the  popular  conscience  better  than  those 
of  the  Tanists.  All  these  sects,  however,  leave 
them  at  best  in  much  doubt  and  uncertainty. 

The  Buddhist  religion  was  first  introduced 
into  China  about  sixty-six  years  after  the  birth 
of  Christ.  The  Em2)eror  Ming,  of  the  Han  dy- 
nasty, who  was  then  on  the  throne,  having 
heard  that  a  divine  personage  had  appeared 
in  the  region  of  the  west,  sent  an  embassy 
to  make  inquiries  concerning  him.  The  em- 
bassy proceeded  to  India,  and  returned  from 
thence  to  China  with  a  number  of  Buddhist 
priests.  They  had  been  convinced  that  Budd- 
ha was  the  divine  person  they  had  been  sent 
to  seek,  and  therefore  invited  his  priests  to 
China.  They  were,  no  doubt,  very  glad  to  go, 
for  the  Buddhists  have  always  been  zealous  in 
propagating  their  doctrines. 

It  has  been  supposed  that  this  emperor  had 
heard  some  rumor  of  the  birth  and  wonderful 
miracles  of  Christ,  and  that  it  was  this  rumor 
which  led  him  to  send  the  embassy  to  the 
west.  Some  of  the  Apostles  must  have  been 
preaching  in  or  near  India  about  this  time, 
and  it  does  not  seem  improbable  that  some 
rumor  of  their  preaching  and  miracles  had 
reached  China. 

The  Buddhist  priests,  on  their  arrival  in 
China,  were  received  by  the  Emperor  with 


THE   BUDDHISTS.  69 

great  favor.  Their  religion  was  freely  pro- 
mulgated, and  rapidly  spread  among  the 
people.  It  has  ever  since  retained  its  hold 
upon  the  popular  mind,  and  its  temples  now 
fill  the  land.  Sometimes  it  has  been  in  high 
favor  at  the  Imperial  court,  and  one  emperor 
was  so  zealous  that  he  sent  to  India  for  more 
priests,  and  no  less  than  three  thousand  went 
to  China.  A  temple,  with  a  thousand  rooms, 
was  built  for  them,  and  they  were  treated 
with  great  respect.  At  this  time  there  were 
thirteen  thousand  Buddhist  temples  in  differ- 
ent parts  of  the  empire.  The  sect,  however, 
has  not  always  been  so  fortunate,  and  has  for 
the  most  part  been  opposed  by  the  Chinese 
emperors.  By  the  present  rulers  it  is  dis- 
couraged, though  not  persecuted.  Severe 
proclamations  have  been  repeatedly  issued 
against  some  of  the  practices  of  the  sect,  but 
they  are  generally  disregarded.  Some  of  the 
emperors  themselves  practised  Buddhist  rites, 
and  sent  rich  presents  to  Buddhist  temples, 
even  while  denouncing  the  sect  in  public  pro- 
clamations. Such  proclamations,  however, 
must  necessarily  tend  to  diminish  the  respec- 
tability, if  not  the  influence,  of  the  followers 
of  Buddha. 

Buddhism  first  originated  in  India,  about  a 


70  THE   BUDDHISTS. 

thousand  years  before  Christ.  Buddha  was  a 
son  of  a  king  of  Magadha,  in  Bahar.  He  at 
first,  as  some  say,  led  a  very  dissipated  and 
immoral  life,  but  reformed,  and  devoted  him- 
self to  a  life  of  abstraction  from  the  world,  and 
was  therefore  considered  very  holy.  During 
his  life  he  was  dignified  with  the  title  of 
Sakya-muni — "  lion  of  the  race  of  Sakya,"  and 
afterwards  with  that  of  Buddha,  or  sage. 
After  his  death  he  was  worshiped  as  a  god. 
His  religion  has  spread  through  Siam,  Ceylon, 
Burmah  and  Tibet,  and  has  many  adherents 
in  China  and  Japan.  Let  us  see  now  what  this 
religion  teaches. 

This  system  of  idolatry  contains  less  that 
is  revolting,  and  in  its  morality  departs  less 
from  the  truth,  than  any  other  of  the  false  reli- 
gions that  have  prevailed  among  the  heathen. 
Its  influence  in  China  has,  no  doubt,  been  to 
some  extent  salutary,  from  the  fact  that  it 
brings  prominently  to  view  a  future  state  of 
rewards  and  punishments,  which  had  been 
quite  left  out  of  their  system  by  the  Chinese 
sages. 

The  principal  precepts  of  Buddha  are  ten. 
They  are  the  following:  "1st.  Thou  shalt  not 
kill."  This  refers  to  all  animals  and  insects, 
as  well  as  to  men.    "  2d.  Thou  shalt  not  steal. 


THE    BUDDHISTS.  71 

3cl.  Thou  slialt  not  couimit  adultery.  4th. 
Thou  shalt  not  lie.  5th.  Tlion  shalt  not  slan- 
der. 6th.  Thou  shalt  not  desire  the  death 
of  thine  enemies.  7th.  Thou  shalt  not  covet. 
8th.  Abhor  all  idle  and  indecent  conversa- 
tion. 9th.  Thou  shalt  not  betray  the  secrets 
of  another.  10th.  Do  not  err  in  the  true  faith, 
or  think  it  false." 

Those  who  aim  at  higher  degrees  of  holi- 
ness obey  additional  commands  :  such,  for  ex- 
ample, as  those  which  forbid  to  marry  ;  to 
drink  intoxicating  liquor ;  to  smell  odoriferous 
flowers ;  to  wear  costly  garments,  or  eat  food 
in  the  afternoon. 

But  the  great  question  which  presses  itself 
upon  the  conscience  of  every  man,  to  some 
extent  at  least,  is  "  how  may  sin  be  par- 
doned ?"  "  How  may  I  escape  the  punish 
ment  I  deserve  ?"  The  Buddhists  resort  to  a 
method  which  is  not  very  uncommon,  even 
among  people  who  have  the  Bible.  That  is, 
they  open  a  kind  of  debt  and  credit  account 
with  Heaven.  If  their  good  deeds  outnumber 
their  evil  deeds,  then  they  are  safe,  and  they 
do  not  find  it  difficult  to  persuade  themselves 
that  this  is  the  case.  The  great  gospel  idea 
of  free  pardon,  without  any  merit,  is  too  high 
for  man  to  reach  without  the  aid  of  revelation. 
According  to  the  Buddhist  scheme,  then,  a  man 


72  THE   BUDDHISTS. 

receives  reward  or  punishment,  in  exact  pro- 
portion to  liis  merits  or  his  sins.  There  is  no 
way  of  expiating  sin,  but  by  the  perform- 
ance of  good  deeds  sufficient  to  counterbal- 
ance it. 


CHAPTER  IX. 

THE   BUDDHISTS ACQUISITION   OF   MERIT. 

In  order  that  a  religion  may  commend  itself 
to  the  corrupt  human  heart,  and  thus  become 
])opular,  it  must  provide  some  easy  way  by 
which  men  may  satisfy  the  rebukes  of  con- 
science, and  it  is  important  that  this  should  be 
done  without  interfering  very  much  with  the 
indulgence  of  evil  passions.  If,  at  the  same 
time,  some  provision  can  be  made  for  gratify- 
ing pride,  it  will  be  all  the  better.  The  Ho- 
rn anists  have  tried  to  make  the  Christian  reli- 
gion popular,  by  adding  to  it  what  is  needed 
to  make  it  satisfy  these  requirements.  The 
Buddhists,  too,  have  taken  care  to  make  it 
easy  to  acquire  merit. 

One  way  of  laying  up  a  rich  store  of  merit 
is  to  repeat  over  the  name  of  Buddha.. 
The  amount  of  merit  may  be  indefinitely  in- 
creased by  simply  increasing  the  number  of 

»7  .  78 


74:  THE    BUDDHISTS. 

repetitions.  When  a  person  has  repeated  it 
three  hundred  thousand  times,  he  may  begin 
to  hope  for  a  personal  vision  of  the  god.  In 
tlie  temples,  the  priests  sometimes  allow  them- 
selves to  be  shut  up  for  months  together,  doing 
nothing  but  repeating  over  and  over,  day  and 
night,  the  name  of  Buddha.  In  a  temple  at 
T'ien-t'ai,  fifty  miles  south  of  Ningpo,  there 
have  been  as  many  as  ten  or  twelve  priests 
thus  voluntarily  imprisoned  at  the  same  time. 
During  the  day  they  all  keep  up  a  constant 
repetition  of  the  name  O-mi-to-fuh,  and  at 
night,  they  keep  it  up  by  taking  turns,  some 
continuing  their  monotonous  song  while  the 
others  sleep.  They  never  leave  their  cell  for 
any  purpose  until  the  appointed  period  is  ful- 
filled. 'No  wonder  they  all  have  a  vacant, 
idiotic  look,  as  though  but  a  slight  glimmering 
of  intellect  remained  to  them  ! 

It  is  not  the  priests  only  who  thus  devote 
themselves  to  laying  up,  as  they  suppose,  trea- 
sure in  heaven.  Some  among  the  people  also, 
are  very  diligent  in  the  work.  See  that  old 
man.  His  head  is  hoary  wdth  age.  A  flow^- 
ing  white  beard  rests  upon  his  bosom.  With 
tottering  steps,  and  leaning  upon  his  stafiT,  he 
enters  the  small  room  used  as  a  chapel,  by 
one  who  preaches  of  Jesus  and  the  resurrec- 
tion.     Perhaps  there  may   be  something  in 


ACQUISITION   OF   MERIT.  75 

this  religion  that  will  help  to  give  peace  of. 
conscience,  and  liope  of  happiness  after  death. 
He  listens  with  deep  attention  during  the  ser- 
mon, but  his  fingers  are  all  the  while  busy 
counting  the  beads  lie  holds  in  his  hand,  and  his 
lips  continually  pronounce,  in  a  low  whisper, 
the  name  O-mi-to-fuh.  And  now  the  service  is 
closed,  and  the  congregation  is  dismissed.  But 
the  old  man  is  not  yet  satisfied,  and  he  ap- 
proaches the  missionary  to  ask  for  further  infor- 
mation. He  addresses  him —  "  Your  doctrine, 
sir,  is  most  excellent — O-mi-to-fiih.  I  am  anx- 
ious to  learn  more  about  it — O-mi-to-fiih.  How 
must  I  worship  Jesus?     O-mi-to-fiih." 

"  Ah !  my  venerable  elder  brother,  if  you 
would  worship  Jesus  aright,  you  must  forsake 
every  sin,  and  must  not  worship  any  other 
god,  for  all  others  are  false  gods." 

"  Yes,  I  know  I  must  forsake  sin — O-mi-to- 
fuh.  This  I  have  done  long  ago — O-mi-to-fiih. 
I  do  not  sin  now — O-mi-to-fiih.  I  am  now^  too 
old  to  sin — O-mi-to-fuh.  I  am  old,  and  must 
soon  die — O-mi-to-fuh.  I  wish  to  be  a  disci- 
ple of  Jesus — O-mi-to-fuh,  and  to-morrow  I 
must  go  to  my  home  far  away  in  the  country 
— O-mi-to-fuh.  AYhat  must  I  do? — O-mi-to- 
fuh." 

Explanations  are  gis^en,  and  now  the  old  man 
must  depart.     But   suddenly  he   drops  upon 


76  ■  THE   BUDDHISTS. 

his  knees  and  bows  his  head  to  the  earth. 
Being  restrained,  he  rises  and  takes  his  leave, 
expressing  his  gratitude.  "Many  thanks  to 
yon,  sir,  for  your  kind  instruction — 0-mi-to- 
fuh,  0-mi-to-fuh.  May  we  meet  again— 0-mi- 
to-fuh." 

This  is  no  fiction,  but  an  actual  occurrence. 
There  are  many  such  old  men  in  China,  and  old 
women  too,  seeking  for  some  means  of  secur- 
ing happiness  after  death.  Not  unfrequently 
we  may  meet  these  old  people,  conscious  that 
their  end  is  at  hand,  walking  in  the  street, 
and  as  we  pass  we  hear  them  muttering — 
O-mi-to-fuh.  Alas  !  how  many  of  them  have 
gone  down  to  the  grave  with  the  name  O-mi- 
to-fuh  on  their  lips !  What  unspeakable  cru- 
elty to  withhold  the  helping  hand,  and  refuse 
the  light  they  grope  after ! 

Besides  this  repetition  of  the  name  of  Budd- 
ha, there  are  various  other  means  of  acquiring 
merit.  The  repetition  of  prayers  is  highly 
important,  and  a  strict  account  is  kept  of  the 
number  of  re23etitions.  In  one  of  the  published 
liturgies  a  portion  of  the  book  is  taken  up  with 
small  circles  to  the  number  of  4,700,  and  every 
time  the  devotee  repeats  all  the  prayers,  he 
makes  a  dot  in  one  of  the  circles.  This  book 
will  be  a  witness  for  him  in  the  other  world. 
To  repair  a  road,  or  build  a  bridge,  to  give 


ACQUISITION   OF   MERIT.  77 

ground  for  a  grave,  or  alms  to  the  poor,  are 
deeds  which  weigh  heavily  in  the  scale  of 
meritorious  actions.  It  is  better  still  to  con- 
tribute money  to  the  support  of  the  priests^ 
to  build  or  decorate  a  temple,  or  to  renounce 
the  pleasures  of  riches.  Peculiar  blessings 
are  promised  to  one  who  makes  an  image  of 
Buddha,  or  writes  a  sermon  on  his  doctrine. 
Such  a  one  will  never  be  born  in  hell.  He 
will  never  be  born  a  girl,  but  will  be  born  in 
a  respectable  family,  and  in  the  end  will  be 
born  in  heaven. 

The  highest  state  of  happiness,  according 
to  the  Buddhist  theory,  consists  in  absorption 
into  the  deity ;  or,  as  they  express  it,  the  at- 
taining of  the  state  of  Nirwana.  This  is  a 
state  of  absolute  abstraction  from  all  outward 
objects — a  state  of  utter  unconsciousness.  It 
is,  in  fact,  annihilation.  This  perfect  state 
of  blessedness,  however,  J3ut  few  can  hope 
to  attain.  It  requires  a  life  of  peculiar 
holiness,  and  innumerable  repetitions  of  the 
name  of  Buddha.  The  way  to  attain  it  is  to 
live  a  life  of  abstraction  from  the  world.  The 
greater  the  success  in  abstracting  onesself 
from  the  world  in  this  life,  the  nearer  ap- 
proach will  be  made  to  this  state  of  nonentity 
in  the  world  to  come.  If  a  man  can  but  be- 
come so  holy  as  to  stop  thinking  entirely,  he 


78  THE  BUDDHISTS. 

will  be  quite  sure  of  being  liappy  when  he 
dies. 

In  order  to  attain  this  happiness,  some  of 
the  priests  shut  themselves  up  in  a  cell,  and 
thus  remain  for  years  excluded  from  all 
worldly  concerns.  Let  us  look  at  one  of  these 
men.  "We  will  find  one  at  the  temple  of  the 
" Tsz-choh-ling,"  or  "Dark-colored  Bamboo 
Grove,"  on  the  island  of  Pu-to.  There  he  is 
in  his  little  cell  in  one  of  the  temple  build- 
ings. The  door  is  bolted  and  barred,  and 
there  is  no  admittance ;  but  he  will  have  no 
objection  to  receive  a  visitor  at  his  little  win- 
dow, which  is  his  only  means  of  communica- 
tion with  the  outer  world.  It  is  only  about 
a  foot  square,  and  through  it  he  receives  his 
food.  His  cell  is  some  ten  or  twelve  feet 
square.  On  one  side  is  a  shrine,  in  which  is 
placed  an  image  of  Buddha.  On  the  opposite 
side  is  another  shrine,  with  curtains.  This  is 
for  the  monk  himself.  Here  he  seats  him- 
self, with  his  legs  crossed,  his  clasped  hands 
resting  upon  his  thighs,  and  his  eyes  closed. 
He  looks  as  much  as  may  be  like  the  senseless 
image  on  the  opposite  side  of  his  cell.  The 
curtain  is  drawn  in  front  of  him,  so  as  to  ex- 
clude the  world  from  this  holy  place.  If  he 
can  "swallow  down  his  passions,"  if  he  can 


ACQUISITION   OF  MERIT.  79 

cease  to  think,  he  has  made  some  advance 
towards  the  nonentity  he  desires. 

He  has  nothing  to  do  but  repeat  the  name 
O-mi-to-luh,  burn  incense  before  the  idol,  and 
offer  prayers.  But  he  must  eat,  drink,  and 
sleep,  and  the  other  priests  are  careful  to  pro- 
vide for  all  his  wants,  for  by  so  doing  they  also 
acquire  merit.  His  pale  and  haggard  coun- 
tenance, his  unshaven  face,  bony  fingers,  long 
nails  like  birds'  claws,  and  his  filthy  garments 
give  him  a  repulsive  appearance.  His  idiotic 
look  indicates  that  he  has  succeeded  in  debas- 
ing his  intellect,  so  as  to  reduce  himself  well 
nigh  to  a  level  with  the  brutes,  and  his  sickly 
complexion  and  ghastly  expression  of  coun- 
tenance, although  he  is  still  young,  seem  to 
foreshadow  a  speedy  entrance  into  that  world 
in  which  he  expects  to  realize  the  nonentity 
to  which  he  aspires.  Miserable  man !  how 
great  his  disappointment  then,  when  all  his 
hopes  shall  perish ! 

No  wonder  he  is  pale  and  wan,  for  there  he 
has  been,  buried  alive,  for  nearly  three  years. 
At  the  expiration  of  that  period  he  is  to  go 
out  into  the  world,  and  travel  about  the  coun- 
try a  holy  beggar,  conferring  merit  on  others 
by  affording  tliem  the  opportunity  to  bestow 
alms  upon  so  devout  a  follower  of  Buddha. 
After  a  year's  recreation  he  will  be  ready  for 


80  THE    BUDDHISTS. 

another  three  years'  confinement.  He  evi- 
dently thinks  himself  very  eminent  in  holiness 
already,  and  delights  in  being  an  object  of 
curiosity,  especially  to  persons  who  have  come 
from  a  distant  quarter  of  the  world.  He  is 
full  of  talk,  but  pride  and  self-conceit  are 
manifest  in  almost  every  sentence. 

Turn  now  to  another  exhibition  of  asceti- 
cism. In  the  middle  of  this  same  island — 
Pu-to — is  the  Fuh-ting-san — Buddha's  Peak. 
The  ascent  is  long  and  tedious,  even  with  the 
aid  of  the  stone  steps  that  make  a  regular 
stairway  to  the  top.  About  half  way  up  we 
come  to  a  little  temple,  with  dilapidated  roof 
and  time-worn  walls.  As  we  approach,  we 
hear  a  solitary  voice,  and  recognize  the  tones 
of  the  sing-song  chant  with  which  we  have 
become  familiar  all  over  the  island.  And 
now  we  hear  the  words,  0-mi-to-fuh,  O-mi-to- 
fiih.  Approaching  nearer,  we  see  the  solitary 
anchorite  who  is  thus  intent  on  "  treasuring  up 
merit."  How  sad  to  think  he  knows  not  of  a 
better  way  !  He  is  an  old  man,  stooping  with 
age.  His  long  dishevelled  hair  shows  his 
"  neglect  of  the  body."  For  years  this  hovel 
of  a  temple  has  been  his  abode,  and  for  years 
this  conning  over  the  woi-ds  O-mi-to-fiih  has 
been  his  occupation.  'Nor  will  he  cease  this 
incessant  cry  while  he  has  breath  in  his  body. 


ACQUISITION    OF   MERIT.  81 

But  he  is  not  confined  to  his  cell.  He  may- 
breathe  the  pure  air  of  heaven.  We  ask  him 
a  few  questions,  but  he  has  scarcely  time  to 
converse  with  mortals.  His  answers  are  very- 
brief,  and  always  accompanied  with  the  low 
murmur — 0-mi-to-fuh,  and  with  the  corres- 
ponding movement  of  his  beads,  by  which  he 
keeps  the  reckoning  of  the  number  of  his  repe- 
titions. 

Years  have  passed  since  we  saw  that  old 
man,  and  he  has  probably  ere  this  gone  the 
way  of  all  flesh.  What  has  become  gf  his 
vain  repetitions  now  ? 

It  is  by  such  means  that  these  deluded  de- 
votees expect  to  fit  themselves  for  heaven. 
They  have  no  conception  of  love  as  belonging 
to  religion,  and  their  good  works  are  not  such 
as  are  calculated  to  do  much  good  to  their 
fellow-men. 


CHAPTER  X. 

THE   BUDDHISTS TRANSMIGRATION. 

However  tliese  ascetics  may  deny  them- 
selves in  this  world,  they  hope  to  make  ample 
amends  in  the  world  to  come.  Few  can  hope 
to  attain  the  state  of  Nirwana  or  nonentity, 
and  even  of  these  many  must  reach  it  throns^h 
a  toilsome  series  of  changes.  Many  must  rise 
to  it  gradually  through  the  whole  series  of  the 
thirty- three  heavens.  In  these  heavens  they 
will  be  exempt  from  the  toil  and  self-denial 
imposed  upon  them  in  this  life.  There  they 
may  live,  with  a  thousand  heavenly  wives,  in 
unspeakably  shining  habitations,  and  spend 
their  time  in  dancing  with  beautiful  god- 
desses, in  splendid  palaces.  It  is  sometimes 
called  the  "  Happy  Land  in  the  West."  It  is 
a  country  of  gardens  and  palaces,  with  birds 
of  melodious  song,  where  there  is  no  pain,  no 
disease,  or  death,  or  old  age. 

These  heavens,  liowever,  may  not  be  at- 

8?. 


THE    BUDDHISTS TRANSMIGRATION.  83 

tained  until  after  the  lapse  of  many  ages, 
passed  in  various  states  of  existence,  and  after 
many  transmigrations.  This  doctrine  of  the 
metemps3'chosis  is  almost  universally  believed 
by  the  Chinese.  Not  only  the  Buddhists,  but 
the  learned  scholars  and  most  ardent  uphold- 
ers of  the  doctrines  of  Confucius  also  believe 
it.  A  learned  Chinese  scholar  once  told  a 
singular  story  as  a  proof  that  this  doctrine  is 
true ;  that  is,  the  doctrine  that  the  soul  of 
man,  after  death,  passes  into  the  body  of  some 
animal.  "A"  friend  of  mine,"  said  this  learned 
teacher,  "  was  once  v/alking  along  the  road 
near  his  house,  when  he  saw  four  men  of  a 
very  remarkable  appearance.  He  looked  at 
them  for  some  time  with  surprise,  when  they 
suddenly  disappeared.  Going  on  a  little  fur- 
ther, he  saw  a  sow  wliich  had  just  given  birth 
to  four  pigs.  Now,  said  the  teacher,  if  those 
men  did  not  pass  into  the  pigs,  whither  did 
they  go?"  This  story  he  told  w^ith  all  ear- 
nestness and  sincerity,  and  really  believed 
that  it  was  an  unanswerable  proof  of  the  doc- 
trine. 

This  notion  about  the  transmigration  of 
souls  is  connected  with  their  theory  of  the 
origin  of  the  world.  They  believe  that  matter 
is  eternal,  and  that  everything  that  has  life 
has  within  itself  that  wliich    has  brouglit  it 


84:  THE   BUDDHISTS TRANSMIGEATION. 

into  being,  and  contains  within  itself  a  certain 
tendency  to  a  fixed  destiny.  'The  world  was 
brought  into  existence  by  chance.  This  world 
is  onl}^  one  of  an  infinite  series,  which  occupy 
the  same  place  one  after  another.  When  the 
time  arrives  which  is  fixed  by  nature,  each 
world  is  destroyed,  and  then  there  is  a  blank 
for  a  period  eqnal  to  that  during  which  the 
world  existed.  After  this  another  world,  like 
the  former,  springs  up  in  its  place,  just  as  the 
leaves  which  fall  from  the  trees  in  the  autumn 
are  replaced  by  others  in  the  spring.  The 
period  of  the  world's  existence  is  called  a 
calpa.  To  give  an  idea  of  the  duration  of  a 
calpa,  they  say  that  if  a  man  were  to  walk  np 
a  mountain  nine  miles  high,  once  in  every 
hundred  years,  and  continue  to  do  this  until 
the  mountain  should  be  worn  down  to  a  plain, 
the  time  required  to  wear  it  down  would  be 
nothing  to  the  fourth  part  of  a  calpa. 

As  the  world,  when  destroyed,  springs  up 
again  to  pass  through  another  stage  of  exist- 
ence, so  a  man,  when  he  dies,  merely  passes 
into  another  state  of  being,  to  come  into  the 
world  again  at  some  future  time.  What  his 
condition  shall  be  when  he  dies,  will  depend 
upon  his  conduct  in  this  life.  What  kind  of 
an  animal  he  will  be  ;  how  Ions:  he  will  con- 
tinue  to  be  an  animal  ;  when  he  is  born  aojain 


THE   BUDDHISTS TKANSMIGRATION.  85 

into  the  world  as  a  man,  whether  he  will  be 
rich  or  poor ;  all  depend  upon  his  conduct,  and 
upon  the  favor  of  the  gods.  If  he  has  not 
been  very  wicked,  he  may  assume  the  shape 
of  some  noble  animal,  not  to  be  abused  by 
men.  If  he  deserves  a  heavier  punishment, 
he  may  be  a  hog,  or  cat,  or  rat,  or  some  vile 
reptile.  A  very  wicked  man  may  j^ass  at  once 
into  hell,  or  he  may  first  pass  through  the  bo- 
dies of  a  number  of  different  animals,  and  be 
landed  at  last,  by  this  round-about  way,  in 
the  place  of  punishment. 

There  are  eight  chief  hells,  according  to  the 
holy  books  of  the  Buddhists,  and  with  each  of 
these  are  connected  sixteen  smaller  hells,  all 
fitted  into  each  other  like  a  case  of  pots. 
They  are  inclosed  on  all  sides  with  high  walls, 
thirty-six  miles  thick.  In  this  place  of  tor- 
ment there  are  various  kinds  of  punishment 
for  every  different  kind  of  crime.  Pictures  of 
persons  undergoing  punishment  are  sometimes 
painted  on  the  walls  of  Buddhist  temples. 
Many  of  these  pictures,  too,  are  printed  and 
sold  at  the  shops  on  the  street.  They  repre- 
sent all  kinds  of  horrid  torture.  In  one  place 
is  a  man  pounded  with  a  sledge-hammer,  or 
having  his  bones  crushed  by  fierce  looking 
demons,  with  a  huge  bone-breaker.  Here  is 
one  having  his  flesh  torn  off  from  his  bones 


86  THE   BUDDHISTS TKANSMIGKATION. 

with  pincers  ;  there  another  roasted  on  a  spit ; 
while  another  still  is  having  nielted  lead 
poured  down  his  throat ;  or  is  thrust  into  a 
caldron  of  boiling  oil.  Others  may  be  seen 
undergoing  the,  process  of  transmigration. 
The  head  of  one  is  beginning  to  assume  the 
shape  of  a  hog's  snout ;  while  the  horns  and 
ears  of  a  cow  are  starting  out  from  the  head 
of  another. 

This,  however,  is  not  a  place  of  eternal  pun- 
ishment. Even  in  hell  a  man  may  have  hope, 
for  when  he  has  suffered  enough  to  make  ex- 
piation for  his  sins,  he  may,  perhaps,  be  born 
again  as  a  man  in  some  menial  capacity,  or  as 
a  woman  ;  and  if  he  then  leads  a  virtuous  life, 
he  may,  possibly,  in  the  course  of  ages,  get 
into  heaven. 

How  degrading  this  dogma  which  reduces 
a  man  to  a  level  with  the  beasts  that  perish ! 
The  poor  Buddhist  can  certainly  have  no  very 
high  conception  of  the  dignity  of  human  na- 
ture. To-day,  indeed,  he  is  a  man ;  a  think- 
ing, intelligent  being  ;  but  to-morrow  he  may 
be  a  poor  whining  dog,  or  mewing  cat. 

One  of  the  old  Jesuit  missionaries,  Le  Comte, 
relates  that  he  was  once  called  in  to  baptize  a 
sick  person,  an  old  man  of  seventy.  The  old 
man  gave  his  reasons  for  desiring  baptism. 
"  I  have  for  some  time  past,"  said  he,  "  lived 


THE   BUDDHISTS — TRANSMIGRATION.  87 

on  tlie  Emperor's  benevolence.  The  priests 
assure  me  that  after  death  I  shall  be  obliged 
to  repay  the  Emperor's  generosity  by  becom- 
ing a  post-horse  to  carry  dispatches.  They 
exhort  me  to  take  care  not  to  stumble,  or 
wince,  or  bite.  They  tell  me  that  if  I  travel 
well,  eat  little,  and  am  patient,  I  may  excite 
the  compassion  of  the  gods,  and  be  born  into 
the  world  as  a  man  of  rank.  Sometimes  I 
dream  that  I  am  ready  harnessed  for  the  rider, 
and  I  awake  in  a  sweat,  hardly  knowing 
whether  I  am  a  man  or  a  horse.  They  tell 
me.  Father,  that  people  of  your  religion  con- 
tinue to  be  men  in  the  next  world  as  they  are 
in  this.  I  am  ready  to  embrace  your  religion  ; 
for  I.  had  rather  be  a  Christian,  than  become 
a  beast."  The  Jesuit  baptized  him,  and  the 
old  man  died,  happy  in  being  delivered  from 
becoming  a  post-horse. 

It  is  this  doctrine  of  transmigration  that  has 
led  to  their  absurd  notions  of  compassion  to 
animals.  To  treat  animals  well  is  the  same  as 
being  kind  to  men,  for  their  bodies  are  ani- 
mated by  the  spirits  of  men.  TJnkindness 
might  subject  the  offender  to  annoyance  from 
some  injured  ghost.  The  priests  sometimes 
keep  a  number  of  hogs  or  fowls  in  their  mo- 

*  Vide  *'  Progress  of  Religious  Ideas,"  by  L.  M.  Child. 


88  THE   BUDDHISTS TRANSMIGRATION. 

nasteries,  feeding  them  well,  until  they  die  of 
disease,  or  old  age,  or  more  likely  from  over- 
feeding. To  save  the  life  of  an  animal  is,  of 
course,  very  meritorious.  An  instance  is  re- 
lated of  a  man  going  out  to  kill  a  poor  diseased 
dog.  An  old  woman  met  him,  begged  for  the 
dog,  and  then  took  him  off  into  the  country, 
and  let  him  run.  For  such  a  deed  a  great 
reward  is  expected ;  yet  the  poor  are  often  left 
to  die  of  hunger,  and  the  diseased  and  dying 
are  sometimes  turned  out  to  die  in  the  street, 
without  any  care  or  attention.  The  man  is 
neglected,  that  the  beast  may  be  cared  for ; 
the  living  left  to  perish,  that  attention  may 
be  bestowed  on  the  dead. 


CHAPTER   XI. 

BUDDHIST   PRIESTS    AND   TEMPLES YUHWONG. 

The  Buddhists  are  divided  into  two  schools  ; 
one  adhering  to  the  teachings  of  the  sacred 
books,  the  other  receiving  the  instructions  of 
certain  celebrated  Chinese  teachers,  handed 
down  from  former  generations.  These  dis- 
tinctions, however,  are  not  made  at  all  promi- 
nent, and  some  of  the  priests  themselves  scarce 
know  to  which  school  they  belong. 

The  priests  of  Buddha  have  very  little  per- 
sonal influence  among  any  class  of  Chinese. 
By  the  literary  class  they  are  held  in  con- 
tempt, and  are  denounced  as  an  idle,  useless, 
and  lazy  set.  Such  they  truly  are,  and  it  is 
not  strange  that  among  a  people  so  thrifty  and 
industrious  as  the  Chinese,  they  should  be 
thoroughly  despised.  J^ot  only  are  they  idle 
and  useless,  but  too  often  openly  immoral  and 
wicked.  Most  of  them  spend  their  time  chiefly 
in  gambling  and  opium  smoking.     The  priest- 

89 


90  BUDDHIST    PRIESTS    AND   TEMPLES. 

liood  is  not  considered  by  any  means  an  honor- 
able, or  even  reputable,  occupation ;  and  it  is 
not  sought  for  by  persons  belonging  to  the 
respectable  classes.  This  may  be  attributed, 
no  doubt,  in  the  main,  to  the  influence  of  the 
teachiugs  of  Confucius.  Buddhism  itself  has 
been  considerably  modified  in  China,  by  being 
brought  into  contact  with  the  Confucian  phi- 
losophy. According  to  Confucius,  it  is  wrong 
for  a  man  not  to  get  married  ;  but,  according 
to  Buddha,  it  is  a  great  merit  to  remain  single, 
and  the  priests  are  absolutely  forbidden  to 
marry.  As  the  Chinese  consider  it  very  im- 
portant to  have  children  to  minister  to  the 
wants  of  their  souls  after  death,  this  prohibi- 
tion tends  to  kee]3  young  men  from  joining 
the  ranks  of  the  priesthood.  Besides  this,  the 
injunction  not  to  destroy  animal  life,  of  course, 
carries  with  it  the  necessity  of  entire  absti- 
nence from  the  use  of  animal  food.  This  pro- 
hibition is  rigidly  enforced  in  the  case  of  the 
priests,  and  the  self-denial  thus  required  is 
also  calculated  to  repel  young  men  from 
resorting  to  this  means  of  procuring  a  liveli- 
hood. 

The  ranks  of  the  priesthood  therefore  must  be 
recruited  chiefly  from  among  the  indolent,  who 
relish  a  lazy  life  ;  or  the  abject  poor,  who  are 
driven  to  this  resource  by  want ;  or  those  who 


BUDDHIST   PRIEST3    AND   TEMPLES.  91 

have  not  shrewdness  enough  to  make  a  living 
at  any  honest  business  ;  or  else  those  who  are 
actuated  by  a  sincere  desire  to  procure  future 
happiness  by  this  means.  There  are,  no  doubt, 
a  considerable  number  who  are  influenced  by 
this  last  motive,  but  it  is  small  in  comparison 
with  the  whole  body. 

The  priests,  however,  have  found  by  expe- 
rience, that  it  will  not  do  to  rely  upon  any  or 
all  of  these  motives,  for  the  supply  of  the 
means  of  perpetuating  their  order.  They 
therefore  resort  to  the  expedient  of  buying  the 
children  of  poor  parents,  and  bringing  them 
up  as  priests.  In  almost  every  temple  there 
are  sortie  boys  who  have  thus  been  purchased, 
and  who,  therefore,  have  no  choice  but  to  con- 
secrate themselves  to  Buddha.  While  young 
they  act  as  servants  for  the  elder  priests. 

The  priests  live,  in  part,  by  begging,  but 
chiefly  by  the  proceeds  of  their  services  at  the 
temples,  and  on  funeral  occasions  at  private 
houses.  Rooms  are  provided  for  them  in  the 
temples.  Each  has  a  room  assigned  to  him, 
sometimes  by  himself,  sometimes  in  company 
with  one  or  two  others.  Any  little  private 
property  they  may  have  is  respected  by  the 
fraternity.  Some  of  them  make  long  pilgrim- 
ages to  the  sacred  places  of  the  sect;  and 
some  of  them  spend  most  of  their  time  in  thus 


92*  BUDDHIST   PEIESTS    AND   TEMPLES. 

travelling  about  from  place  to  place.  Wher- 
ever they  go  they  are  entertained  for  one  day 
and  night,  by  their  brethren  in  their  temples, 
free  of  expense. 

Some  of  the  Buddhist  temples  are  on  an  ex- 
tensive scale,  and  several  hundred  priests  are 
often  found  residing  permanently  at  a  single 
establishment.  There  is  a  celebrated  one 
some  ten  miles  from  Ningpo,  called  Yuhwong. 
It  is  beautifully  situated  in  a  narrow  valley, 
embowered  in  trees,  and  having  high  hills 
rising  abruptly  on  three  sides.  There  are 
many  distinct  buildings  on  the  premises,  but 
some  of  them  are  much  out  of  repair. 

Crossing  a  large  inclosure,  around  which  is 
a  wall  built  of  broken  tiles  and  mud,  you  enter 
the  temple-court  through  a  covered  gateway, 
guarded  by  four  immense  idols,  frowning 
gloomily  upon  you.  Crossing  the  court  you 
enter  the  main  building.  It  is  one  story  high, 
and  contains  no  other  room  but  the  large  wor- 
shiping hall.  This  room  is  paved  with  large 
stone  slabs,  and  is  one  hundred  feet  long,  by 
seventy  broad.  As  you  enter  the  doorway,three 
huge  idols  look  down  upon  you  from  the  shrine 
in  the  centre  of  the  room.  They  are  the  three 
precious  Buddhas — representing  the  past,  the 
present,  and  the  future.  There  they  sit,  with 
their  feet  drawn  up  like  tailors  at  work,  gaz- 


BUDDHIST    PRIESTS    AND   TEMPLES.  93 

ins:  down  with  demure  and  solemn  counte- 
nance,  as  if  wholly  occupied  with  their  own 
thoughts.  They  are  seated  upon  a  pediment 
twelve  feet  square,  and  although  in  a  sitting 
posture,  are  not  less  than  twenty  feet  high. 
They  are  richly  gilt,  and  the  priests  will  tell 
you  that  these  precious  gods  cost  a  thousand 
dollars  each.  Between  them  stand  two  attend- 
ant idols,  also  richly  ornamented,  and  some 
twelve  feet  in  height.  The  place  is  too  sacred 
to  be  liglitly  polluted  with  the  broom,  and  the 
gods  seem  to  be  very  indifferent  as  to  the 
cleanliness  of  their  habitations.  In  the  roof 
above  many  sparrows  have  built  their  nests, 
and  the  hallowed  shrine  beneath  them  is  de- 
filed with  filth. 

Passing  round  this  shrine,  we  find  behind  it, 
and  facing  the  other  way,  a  large  female  fi- 
gure carrying  a  child  in  her  arms  and  seated 
upon  a  horse,  in  the  midst  of  the  sea,  and  sur- 
rounded by  numerous  rocks  and  islands.  This 
is  the  goddess  Kwany-in,  "  She  wdio  regards 
the  prayers  of  the  world."  Around  the  walls 
of  the  room  are  arranged  thirty-four  gilt 
images  of  the  ordinary  life  size,  representing 
inferior  deities. 

From  this  we  pass  to  another  hall,  in  the 
rear  of  the  first.  To  reach  it  we  ascend  a  short 
fliglit  of  steps,  and  cross  a    smoothly-paved 


94  BUDDHIST   PKIESTS    AXD   TEMPLES. 

court.  This  room  is  nearly  as  large  as  the 
first,  and  it  contains  the  object  which  gives  to 
the  place  its  highest  distinction.  Entering  the 
door,  you  see  two  shrines,  of  a  pyramidal 
shape,  one  behind  the  other,  and  both  richly 
ornamented.  Lights  are  kept  constantly  burn- 
ing before  them.  Over  the  hinder  one  is  sus- 
pended an  immense  silken  canopy.-  The  other 
is  a  small  brass  shrine,  highly  polished,  and 
having  a  glass  door.  It  stands  on  an  elevated 
platform,  composed  of  heavy  blocks  of  granite. 
Looking  through  the  glass  door,  we  see  a 
couple  of  small  figures,  and  a  few  fiowers,  to- 
gether with  a  small  dingy -looking  tower, 
shaped  like  the  large  pagodas  which  the  Budd- 
hists build,  in  order  to  secure  good  luck.  This 
seems  to  be  an  object  of  special  veneration. 
What  is  it  ?  The  priests  tell  you  it  is  a  Shay- 
li — or  a  Wuh-Fuh — a  living  Buddha — i.  e.^  a 
relic  of  Buddha. 

When  Buddha  was  uj)on  eartb  he  taught 
his  followers  to  hold  in  special  reverence  three 
things;  to  wit,  the  relics  of  his  body,  the 
books  containing  his  doctrine,  aiid  an  assem- 
bly of  his  worshij)ers.  This  Shay-li  is  said 
to  be  a  relic  of  his  sacred  body.  The  Budd- 
hists say  there  are  eighty -four  thousand  pores 
in  a  man's  body.  Buddha,  after  his  death, 
changed  liis  remains  into  yqyj  small  fragments 


BUDDHIST    PRIESTS    AND    TEMPLES.  95 

like  diamond  dust,  and  Ajuka  afterwards 
built  fur  his  relics  eighty -four  thousand  pago- 
das. Nineteen  of  these,  it  is  said,  were  built 
in  China,  and  this  temple  at  Yuhw^ong  is  one 
of  them. 

This  wonderful  substance,  the  priests  tell 
us,  possesses  the  singular  property  of  changing 
its  color,  so  as  to  exhibit  to  the  beholder  the 
true  state  of  his  heart,  and  make  known  his 
future  prospects.  This  is  a  very  valuable 
possession,  for  it  attracts  pilgrims  to  this  won- 
derful shrine  from  distant  parts  of  the  empire, 
and  brin2;s  in  a  considerable  revenue  to  the 
priests.  When  a  visitor  wishes  to  learn  how 
he  stands  with  the  god,  he  first  paj^s  the  priest 
his  fee.  The  priest  then  performs  his  pros- 
trations before  the  shrine,  and  brings  forth  the 
little  pagoda.  Within  is  a  little  bell,  at  the 
mouth  of  which  the  relic  is  placed.  The  color 
indicates  the  desired  information.  Yellow  is 
the  best,  and  white  the  worst  color.  Unbe- 
lievers, however,  can  see  nothing. 

In  a  temple  near  Fuhchau,  there  is  one  of 
these  relics,  much  more  easily  seen,  it  would 
appear,  than  this  at  Yuhwong.  It  is  said  to 
be  a  very  good  specimen  of  the  tusk  of  a  mas- 
todon, or  of  an  ele])haut.  These  relics  are  no 
doubt  as  genuine,  and  as  efficacious,  as  those 
the  Papists  deliglit  to  honor. 


CHAPTER   XII. 

BUDDHIST    TEMPLES — ISLAND     OF     PUTO — TEMPLE 

SERVICES. 

The  island  of  Puto  is  famous  in  the  annals 
of  Buddhism.  For  a  thousand  years  it  has 
been  devoted  to  the  religious  rites  and  services 
of  the  Buddhist  sect.  It  is  one  of  the  most 
easterly  islands  of  the  Chusan  archi23elago, 
and  is  about  seventy  miles  from  the  main 
land,  near  Ningpo.  The  legendary  account 
of  it  is,  that  a  devoted  Japanese  priest,  in 
returning  from  a  visit  to  the  celebrated  tem- 
ple at  T'ien  T'ai,  south  of  ISTingpo,  found  his 
vessel  unaccountably  obstructed  by  vast  quan- 
tities of  water  lilies  and  shell-fish  in  the  water. 
He  prostrated  himself  before  an  image  of  the 
goddess  Kwan-yin,  to  implore  her  protection. 
His  vessel  was  at  once  drifted  towards  the 
sliore  of  Puto.  He  landed,  and  related  the 
marvellous  deliverance  vouchsafed  bv  the 
goddess.     A  j)Oor  woman  gave  up  her  dwell- 

96 


TEMPLE    SKK VICES.  97 

ing  to  be  consecrated  to  tlie  goddess  who  had 
displayed  sucli  jjower.  The  priest  enshrined 
his  image  here,  and  took  up  his  abode  perma- 
nently on  the  island.  This  was  about  a  thou- 
sand years  ago.  The  goddess  Kwan-yin  has 
ever  since  been  honored  as  the  patron  deity 
of  the  place. 

The  island  soon  became  famous.  Pilgrim- 
ages were  made  to  its  shrines.  Large  and 
costly  temples  were  built.  The  priests  flocked 
to  its  altars,  and  the  emperors  themselves 
were  impressed  with  the  highest  veneration 
for  the  place.  The  whole  island  was  granted 
to  the  priests,  and  parts  also  of  neighboring 
islands.  Many  presents  have  been  received 
from  the  emperors  at  various  times.  Some- 
times it  has  been  a  costly  temple,  sometimes  a 
mai^-niticent  idol,  and  as^ain  a  larsre  stone 
tablet,  with  an  appropriate  inscription  in- 
scribed upon  it. 

But  now  the  glory  has  departed.  Most  of 
the  temples  are  sadly  out  of  repair,  and  some 
of  them  lie  in  ruins.  For  more  than  a  hun- 
dred years  no  presents  have  come  from  the 
Emperor — no  supplies  from  the  imperial  trea- 
sury. The  nunil)er  of  priests,  once  perhaps 
reaching  three  thousand,  now  hardly  reaches 
three  hundred.  More  than  a  hundred  tem- 
ples, large   and   small,  still   occupy   its  hills 

9 


98  THE   ISLAND    OF    PUTO. 

and  valleys,  but  many  of  them  are  empty  and 
in  ruins. 

The  island  is  about  five  miles  long,  and 
from  one  to  two  broad.  The  cultivable  land 
is  well  improved,  and  a  number  of  laborers 
are  employed  by  the  priests  to  cultivate  their 
fields.  The  surface  is  very  irregular  and 
hilly,  but  many  fertile  spots  are  found  in  the 
valleys,  which  are  made  to  furnish  a  consider- 
able portion  of  the  rice  and  vegetables  re- 
quired for  the  food  of  the  priests. 

This  is  a  favorable  place  for  witnessing  the 
Buddhist  rites  of  worship.  The  two  principal 
temples  or  monasteries  are  called  respectively 
the  front  and  the  back  monastery — the  "  Seen 
Sz'  "  and  the  How  Sz'."  Landing  at  the  jetty, 
we  proceed  by  a  well-paved  road,  lined  on 
either  side  with  trees,  to  the  Seen  Sz',  about  a 
mile  distant.  As  we  pass  along  we  see  the 
name  of  the  god  O-mi-to-Fiih  (Buddha)  here 
and  there  inscribed  upon  the  rocks.  On 
every  hand  Buddha  and  his  idolatry  stare  us 
in  the  face,  except  when  we  look  off  to  our 
right,  where  we  have  a  view  of  the  wide,  wide 
sea,  which  rolls  it  waves  against  the  rocks 
some  distance  below  us. 

Rising  by  a  gentle  ascent  to  the  top  of  the 
hill,  we  descend  again  into  the  valley,  and 
find  ourselves  in  the  precincts  of  the  temple. 


TEMPLE   SERVICES.  99 

To  enter  the  inclosure  we  must  pass  througli 
a  small  tower,  covered  with  tiles  of  the  im- 
perial 3^ellow  color,  indicating  that  it  is  a  gift 
from  the  Emj)eror.  Under  this  roof  is  an 
immense  tablet  of  tolerably  white  marble, 
with  a  long  inscription.  This  is  an  honor  con- 
ferred upon  the  place  by  the  Emperor  Kang- 
hi,  who  reigned  from  1662  to  1T23 — sixty-one 
years. 

Passing  through  this,  we  cross  a  beautiful 
stone  bridge  thrown  over  a  large  pond  or 
artificial  lake.  The  surface  of  the  lake  is 
completely  covered  with  lotus  plants  of  im- 
mense size.  We  now  pass  through  one  of  the 
sacred  buildings,  and  enter  a  large  court,  and 
before  us  stands  the  principal  temple.  On 
our  right,  as  we  enter,  is  a  little  village,  full 
of  women  and  children,  the  families  of  the 
laborers  employed  for  cultivating  the  fields. 
And  now  we  hear  a  low  monotonous  chant 
proceeding  from  the  great  temple.  The 
priests  are  at  their  devotions.  In  the  ele- 
vated shrine  sit  the  Three  Precious  Buddhas 
— huge  idols,  once  gaudily  gilt  and  painted, 
but  nov/  dingy  with  age.  The  smoke  of  in- 
cense rises  from  the  hnge  censer  wliich  stands 
upon  the  ahar.  In  front  of  the  altar  stand 
fourteen  priests,  erect,  motionless,  with  clasped 
hands,  and  downcast  eyes,  a  postui-e  which, 


100  THE   ISLAND   OF   PUTO. 

with   their   shaven   heads   and  long  flowing 
grey  robes,  gives  them  an  appearance  of  the 
deepest    solemnity.      The    low   and    solemn 
tones  of  the  slowly  moving   chant  they  are 
singing   might,    but   for   the    hideous    idols, 
awaken  solemn  emotions.     Three  priests  keep 
time  with  the  mnsic,  one  by  beating  on  an 
immense  drum  suspended  from  the  roof,  an- 
other on  a  large  iron  vessel,  and  the  third  on  a 
hollow  wooden  sounding-piece  about  the  size 
and  shape  of  a  human  skull.     Continuing  the 
chant  for  a  short  time,  they  suddenly,  at  the  sig- 
nal from  a  small  bell  in  the  hand  of  their  leader, 
kneel   upon   low   stools,  covered  with   straw 
matting;  at  the  same  time  bowing  low,  and 
striking  their  foreheads  against  the  stone  pave- 
ment.    Then,  slowly  rising,  they  face  inward 
towards  the   altar,  seven  facing  to  the  right 
and  seven   to  the  left,  and  immediately  re- 
sume their   chant.     At  first  they  sing  in  a 
slowly  moving   measure,   then  gradually  in- 
crease tlie  rapidity  of  the  music  until  they 
utter  the  words  as  fast  as  it  is  possible  to  arti- 
culate, after  which  they  return  gradually  to 
the  slow  and  solemn  measure  with  wliich  they 
commenced.     Again  a  signal  from  the  little 
bell  changes  their  movement,  and  they  march 
slowly  in  procession  around  the  shrine,  while 
one  of  their  number  takes  a  cup  of  holy  water 


TEMPLE    SERVICES.  101 

and  pours  it  upon  a  low  stone  pillar  at  tlie 
temple  door.  Thus  they  continue  their  pros- 
trations, and  chanting,  and  tinkling  of  bells, 
for  half  an  hour  or  more.  But  they  cannot 
be  supposed  to  be  anxious  to  delude  us  into 
the  belief  that  there  is  anytliing  like  heart 
devotion  in  all  this  ceremony.  Some  of  the 
old  monks,  indeed,  seem  exceedingly  devout, 
but  several  of  the  younger  ones  do  not  hesi- 
tate  to  laugh  and  joke,  and  even  step  aside 
for  a  moment  to  converse  with  the  strangers 
who  are  spectators  of  their  worship.  The 
whole  scene  forcibly  reminds  one  of  the  mum- 
meries practised  in  the  Koman  Catholic 
Church.  The  shaven  heads  of  the  priests, 
their  long  robes,  frequent  prostrations,  chant- 
ings,  beads,  and  even  their  idol,  cannot  fail  to 
suggest  their  antitypes  in  that  apostate 
church. 

This  is  a  fair  specimen  of  the  regular  wor- 
ship of  the  temples.  Long  before  daylight 
some  of  the  priests  rise  to  matins,  and  strike 
the  bells  and  drums  to  rouse  their  gods  from 
sleep.  Again,  in  the  forenoon,  they  are  at 
their  devotions  ;  and  in  the  afternoon,  some- 
time before  sunset,  they  are  summoned  to 
vespers.  At  nine  o'clock  at  night,  some  of 
them  repeat  the  ceremony  of  the  morning. 
9* 


102  ISLAND    OF    PUTO. 

Besides  this  there  are  frequent  services  per- 
formed to  order,  for  the  special  benefit  of 
some  individual,  for  which  they  are  paid. 

Buddliism  having  been  introduced  into 
China  from  India,  most  of  the  prayers  used 
in  the  tem])le  services  are  written  in  the  Pali 
— a  dialect  of  the  Sanscrit — which  is  the 
sacred  language  of  the  sect.  An  attempt  has 
been  made  to  express  the  sounds  of  that  lan- 
guage in  Chinese  characters,  but  as  this  can 
be  done  but  imperfectly,  an  unintelligible 
jargon  is  produced,  which  nobody  can  under- 
stand. 

Many  of  the  sacred  books  have  been  trans- 
lated into  Chinese,  and  most  of  the  monasteries 
are  provided  with  libraries.  Some  of  these 
libraries  are  very  extensive.  They  have  also, 
in  some  instances,  books  written  in  the  ori- 
ginal Sanscrit,  and  although  they  do  not 
understand  a  word  they  contain,  the  priests 
preserve  them  with  the  greatest  care.  At 
T'ien-T'ai  there  is  such  a  work  which  has  been 
kept  there  for  many  hundred  years.  It  is  a 
manuscript  written  on  palm  leaf.  There  ai-e 
fifty  leaves,  which  are  written  on  both  sides, 
and  although,  as  is  said,  more  than  thirteen 
hundred  years  old,  it  is  reported  by  English 
missionaries  who  have  seen  it,  to  be  in  a  per- 


TEMPLE    SERVICES.  103 

feet  state  of  preservation.  It  is  an  object  of 
great  veneration  to  the  priests,  and  is  very 
carefully  kept  in  a  rosewood  box.  This  is 
pi^)bably  the  only  manuscript  of  the  kind  in 
the  east  of  China. 


CHAPTER  XIIL 

THE   BUDDHISTS SPECIAL    SERVICES POPULAR 

WORSHIP. 

Besides  the  regular  temple  services,  there 
are  many  special  occasions  on  which  ex- 
traordinary services  are  observed.  These 
occasions  the  priests  are  careful  to  multiply 
as  much  as  possible,  for  they  always  reap  a 
plentiful  harvest  from  the  numerous  worship- 
ers. Such  an  occasion,  for  example,  is  the 
birth-day  of  the  goddess  Kwan-yin.  On  the 
island  of  Puto  it  is  observed  with  special 
honor.  By  three  o'clock  in  the  morning  the 
numerous  temples  are  resounding  with  the 
sound  of  the  noisy  gong,  the  heavy  drum,  and 
the  hum  of  many  voices  chanting  the  praises 
of  the  goddess.  Throughout  the  day  the  ser- 
vices are  maintained.  If  we  walk  over  the 
island,  we  shall  everywhere  be  greeted  with 
the  same  ever-recurring  sounds.  As  we  pur- 
sue our  way  along  solitary  paths,  winding 
around  the  sides  of  the  hills,  or  through  the 

104 


SPECIAL    SERVICES.  105 

green  valleys,  the  sound  of  the  cliant,  and  the 
drum,  and  the  rapid  stroke  of  the  hollow  scull- 
shaped  sounding-piece,  I'everberates  along 
the  mountain  sides,  and  mingles  with  the  roar 
of  the  surf  breaking  on  the  adjacent  beach. 
Here  is  a  little  temple  perched  upon  a  rock 
or  overhanging  cliff.  There  is  one  nestled  in 
a  little  nook  half-concealed  by  a  bamboo 
grove.  In  most  of  these  there  is  but  a  soli- 
tary worshiper,  but  he  goes  thi'ough  all  the 
prescribed  ceremonies  with  the  utmost  gravi- 
ty and  formality. 

The  priests  resort  to  many  devices  for 
attracting  the  people  to  the  temples,  and  thus 
getting  hold  of  their  money.  At  a  temple  in 
Ningpo,  in  1846,  a  great  ceremony  was  got 
up  on  the  occasion  of  casting  a  new  bell  for 
the  use  of  the  establishment,  to  replace  one 
carried  away  by  the  English  in  1840.  Great 
efforts  were  made  to  make  known  the  fact 
beforehand.  Handbills  were  issued,  callino: 
upon  the  people  to  contribute  liberally  to  this 
important  object,  and  assuring  them  that 
such  contributions  would  be  more  than  usu- 
ally meritorious.  Priests  were  sent  out 
through  the  whole  surrounding  country,  beg- 
ging money  for  the  purpose.  At  the  appoint- 
ed time  the  people  flocked  in  crowds  to  the 
temple,  under   the   impression    that   worship 


106  POPULAR    WORSHIP. 

performed  at  that  time  would  be  peculiarly 
acceptable  to  the  god,  and  the  neglect  of  it 
more  than  ordinarily  offensive.  The  services 
were  prolonged  for  five  days,  and  dnring  all 
that  time,  day  and  night,  the  temple  was 
crowded  with  deluded  w^orshipers,  and  filled, 
almost  to  suffocation,  with  the  smoke  of  in- 
cense. 

On  another  occasion,  a  few  months  later, 
at  another  temple,  a  seven  days'  service  was 
held.  Great  pains  had  been  taken  to  collect 
a  large  crowd,  and  as  a  special  attraction  it 
was  given  out  that  a  noted  devotee,  who  by 
his  austerities  and  self-inflicted  tortures  had 
become  eminently  hol}^,  w^ould  himself  sit  as 
a  god,  and  be  made  an  object  of  worship. 
Some  of  the  more  respectable  of  the  people 
were  greatly  offended  at  this  horrid  blas- 
phemy, and  complained  to  the  Tau-tai,  the 
chief  magistrate  of  the  city,  with  a  view  to 
prevent  it,  but  he  declined  interfering. 

It  is  chiefly  on  such  occasions  as  these  that 
the  people  are  found  at  the  Buddhist  temples, 
though  some  worship  also  at  the  full  and  new 
moons.  Here  then  we  may  see  them  in  the 
midst  of  their  idolatrous  rites.  On  the  occa- 
sion referred  to,  a  vast  crowd  was  gathered, 
for  some  five  or  six  hundred  priests  had  been 
drawn  together  from  various  places,  and  the 


SPECIAL    SERVICES.  107 

people  imagine  that  the  efficacy  of  tlie  pray- 
ers will  be  increased  in  proportion  to  the 
number  of  priests  participating  in  the  ser- 
vice. 

In  the  outer  court  of  the  temple  is  a  motley 
concourse  of  all  classes  of  people,  men  and 
women,  rich  and  poor  ;  some  elegantly  dress- 
ed in  silk  and  satin ;  some  half  covered  with 
filthy  rags.  There  is  a  man  with  a  candy- 
stand,  and  his  customers  are  gambling  for  his 
sweetmeats.  Close  by  him  is  a  vender  of  hot 
cakes,  with  cooked  meats  and  vegetables ; 
and  here  again  we  see  another  ofiering  his 
hookah,  or  water  pipe,  to  those  who  are  will- 
ing to  pay  for  a  smoke  of  tobacco.  These, 
with  other  hawkers  of  various  articles,  keep 
up  a  continual  outcry,  calling  upon  customers 
to  purchase  their  goods. 

All  who  worship  must  be  provided  with 
candles  and  incense,  and  ready-made  prayers. 
These,  too,  are  sold  in  the  crowd.  The  candles 
are  made  of  the  product  of  the  Chinese  tal- 
low-tree, and  are  of  a  brilliant  red  color.  The 
incense  is  made  of  sandal  wood,  brought 
from  the  islands  of  the  Pacific  Ocean.  It  is 
prepared  by  mixing  the  saw-dust  of  the  san- 
dal wood  with  an  adhesive  paste,  and  rolling 
it  around  a  stick  of  the  sam-e  wood,  about  a 


108  POPULAR   WORSHIP. 

foot  in  length,  so  as  to  look  like  a  very  small 
thin  candle. 

But  to  return  to  the  temple  court.  In  one 
corner  a  platform  lias  been  erected  for  the  oc- 
casion. There  live  or  six  priests  are  seated, 
all  busily  engaged  in  writing.  They  are 
filling  up  the  blanks  of  the  printed  prayers  to 
suit  the  wishes  of  purchasers.  A  crowd  of 
eager  applicants  gather  around  this  stand. 
Some  purchase  but  one  of  these  prayers,  others 
eight  or  ten — or  even  twenty  or  thirty.  Tliey 
purchase  not  only  for  themselves  but  for  some 
of  their  neighbors,  by  whom  they  have  been 
commissioned,  and  who  are  perhaps  unable  to 
attend  themselves.  The  priests  derive  a  hand- 
some revenue  from  the  sale  of  these  prayers, 
as  well  as  from  the  candles  and  incense  sticks. 
A  prayer  that  costs  but  a  single  cash  they  sell 
for  eight  or  ten. 

Those  who  cannot  afford  to  pay  for  these 
necessary  articles  of  worship  must  not  expect 
the  favor  of  the  god,  and  therefore  need  not 
look  for  courtesy  from  the  priests.  Here  a 
poor  beggar  woman  is  soliciting  money  to 
help  her  to  offer  her  prayers  with  the  rest. 
There  is  a  wretched  man  in  rags,  crawling 
about  under  the  feet  of  the  crowd,  on  his 
hands  and  knees,  soliciting  alms.     He  is  or- 


SPECIAL    SERVICES.  109 

dered  oft'  the  premises  by  the  compassionate 
priests. 

Within  the  temple  the  scene  is  no  less 
striking.  There  are  the  priests  going  throngh 
their  senseless  mummeries.  Their  bells  and 
drums  keep  up  the  attention  of  their  gods. 
The  great  hall  is  lilled  with  worshipers. 
There  are  long  rows  of  women  seated  upon 
benches,  each  with  a  mat  before  her,  on 
which  is  laid  a  printed  prayer.  All  are  ear- 
nestly engaged  in  repeating  over  the  name  of 
Buddha  in  the  usual  sing-song  tone.  Hour 
after  hour  the}'  go  on  singing.  Nan-mo  0*iiii-to- 
Fuh,  Nan-mo  0-n\i-t6-Fuh.  They  are  all 
busily  engaged  at  the  same  time  in  counting 
the  string  of  beads  they  hold  in  their  hands, 
and  ever  and  anoii  they  kneel  upon  the  mat 
before  them,  clasp  their  hands  together,  and 
bow  down  before  the  idol.  Here  and  there 
is  a  bench  full  of  men  engaged  in  the  same 
manner,  but  the  great  mass  of  worshipers 
are  women.  One  reason  of  the  earnestness 
of  the  women,  perhaps,  is  their  fear  that  when 
they  die  they  may  again  be  born  into  the  world 
as  women,  a  fate  they  are  anxious  to  avoid. 
Some  of  them  remain  all  night  at  their  devo- 
tions. The  men,  however,  are  generally  con- 
tent with  merely  looking  on,  or  at  most  with 
10 


110  POPULAR    WORSHIP. 

performing  a  few  prostrations,  and  then  return- 
ing to  their  business  or  their  pleasures. 

When  a  worshiper  enters  he  first  bows 
low  before  the  shrine,  and  then  places  his 
candles  burning  ujDon  the  candlesticks,  which 
are  on  the  altar.  Then  he  lights  his  incense 
sticks,  and  in  the  same  manner  places  them 
in  the  great  censer.  As  soon  as  his  back  is 
turned  one  of  the  priests  puts  out  the  candles 
and  removes  them,  to  be  again  sold,  or  used 
for  their  own  purposes. 

But  in  one  of  the  side  halls  is  another  phase 
of  heathen  devotions.  There  we  see  a  family 
group,  a  father  and  mother,  grandfather  and 
grandmother,  all  very  much  interested  in  ob- 
serving a  young  child,  scarce  able  to  stand, 
who  has  been  brought  to  seek  the  favor  of  the 
god.  The  father  has  taken  him  and  placed 
him  upon  a  stool,  kneeling  before  one  of  the 
idols.  Placing  one  hand  upon  the  boy's 
breast,  and  the  other  on  his  back,  he  moves 
his  body  forward,  and  thus  assisted  the  little 
fellow  makes  numerous  prostrations.  The 
whole  group  look  on  with  evident  satisfaction 
at  the  performance.  It  is  thus  that  the  ideas 
of  a  vain  superstition  are  instilled  into  the 
young  minds  of  heathen  children.  IsTo  won- 
der these  ideas  take  a  strong  hold  upon  their 


POPULAR   WORSHIP.  Ill 

feelings.  They  are  associated  with  their  ear- 
liest recollections,  and  with  their  most  pleasing 
memories  of  parental  affection.  Is  it  stranij;e 
that  there  should  be  difficulty  in  eradicatiiig 
these  notions,  and  replacing  them  by  those 
which  are  more  pure,  and  moi'e  opposed  to 
the  feelings  of  the  corrupt  heart  ? 


CHAKTEK    XIY. 

THE    BUDDHISTS PENANCE    FESTIVAL. 

In  order  to  attract  worsliipeis  and  increase 
their  revenue,  the  priests  take  advantage  of 
the  practice  of  self  torture  encouraged  by  their 
system.  Not  only  priests  but  often  also  some 
of  the  more  devout  among  the  people,  sub- 
mit to  this  voluntary  penance.  Sometimes 
this  torture  consists  in  burning  off  a  finger, 
and  occasionally,  it  is  said,  even  a  hand ; 
but  this  last  is  very  unusual.  The  common 
mode  of  inflicting  this  torture  is  to  wrap 
tightly  around  the  finger  some  hemp  which 
has  been  dipped  in  oil,  and  then  burning  it 
while  the  priests  are  reciting  prayers.  A  less 
painful  form  of  torture  consists  in  burning 
spots  on  the  head  or  on  the  arms,  the  number 
of  these  spots  depending  on  the  zeal  of  the 
devotee.  Thus  they  torture  the  body  for  the 
sin  of  the  soul. 

When  ^uch  an  exhibition  is  to  take  place, 

112 


Buddhists'  pknance  festival.         113 

public  notice  is  given,  and  the  ceremonies  of 
the  occasion  are  made  as  .imposing  as  possible, 
in  order  to  gull  the  people  out  of  their  hard 
earned  money.  The  profits  derived  fi-om  such 
exhibitions  of  fanatical  zeal  are  very  con- 
siderable, but  they  are  somewhat  diminished 
by  the  necessity  of  a  small  bribe  to  some  of 
the  subordinate  officials ;  for  the  mandarins 
have  rigidly  prohibited  such  public  demonstra- 
tions. The  prohibition  is  not  enforced,  but  it 
enables  the  grasping  officials  to  obtain  a  gratu- 
ity as  a  bribe  for  keeping  quiet. 

This  sometimes  gives  rise  to  trouble,  gener- 
ating squabbles  which  disturb  the  public  j^eace. 
In  1852  the  monks  of  the  "  Observing  Hall 
Monastery  "  at  Ningpo  advertised  a  ''  pen- 
ance festival."  A  literary  man,  named  Wang 
(which  means  King),  made  exorbitant  demands 
upon  the  monastery  for  hush-money,  but  the 
worthy  fathers  refused  compliance.  The  con- 
sequence was  that  on  the  day  of  the  ceremony 
Mr.  Wang  appeared  at  the  monastery  at  the 
head  of  nearly  a  hundred  men,  whom  he  had 
hired,  and  made  an  attack  on  the  priests,  greatly 
to  the  dismay  of  the  crowds  of  devout  women 
who  were  at  their  prayers.  The  attack,  how- 
ever, was  successfully  resisted  by  the  monks, 
and  the  result  was  a  suit  before  the  district 
magistrate.     A  decision  was  given  against  the 

10* 


114        Buddhists'  penance  festival. 

monks,  and  some  of  them  were  sentenced  to 
sit  exposed  in  the  .street,  with  a  cangue,  or 
huge  wooden  collar,  around  their  necks,  and 
a  fine  of  a  thousand  dollars  was  imposed  on 
the  establishment.  Some  of  the  literati,  not 
satisfied  with  this,  also  issued  a  placard,  which 
was  put  up  in  all  parts  of  the  city,  denouncing 
the  priests  in  the  most  abusive  language,  and 
accusing  them  of  "  entertaining  vile  charac- 
ters," guzzling  liquors,  alluring  nuns  and  dis- 
reputable women  into  their  temple,  and  in 
fine,  committing  all  kinds  of  iniquity.  Some 
of  them  are  denounced  by  name  ;  particularly 
"  Kadically  Intelligent,"  "  Condensed  Purity," 
"  Happy  Mountain,^'  "  Intelligent  Pool," 
"  Auspicious  Peak,"  and  others. 

One  of  the  most  celebrated  temples  near 
Kingpo,  is  that  at  a  place  called  Ling-fung — 
Sj^iritual  Peak,  about  twenty  miles  from  the 
city.  On  the  birthday  of  one  of  their  gods — a 
deified  physician — vast  crowds  are  attracted  to 
the  place  on  account  of  the  supposed  efiicacy  of 
religious  services  performed  on  that  day.  The 
temple  is  beautifully  situated  among  the 
mountains,  but  the  retirement  of  the  place  has 
not  been  favorable  to  the  pecuniary  interests 
of  the  establishment.  On  the  day  of  the 
great  ceremony  lawless  men  from  the  adjoin- 
ing mountains  band   together,  mingling  with 


BUDDIITSTS'    PENANCE    FESTIVAL.  115 

the  crowd  of  worshipers  till  towards  the  close 
of  the  day,  when  they  simuUaneously  make  a 
rush  for  the  money.  They  are  generally  more 
or  less  successful,  and  sometimes  get  pos- 
session of  the  whole  of  the  proceeds  of  the 
day's  devotions. 

One  of  the  inducements  held  out  to  the  de- 
luded victims  of  this  priestcraft  at  Ling-fung, 
is  the  issuing  of  a  kind  of  bank-note,  or  letter 
of  credit,  payable  in  the  spiritual  world. 
They  can  be  purchased  from  the  priests  for  a 
few  cash,  or  less  than  a  cent,  but  they  entitle 
the  purchaser  to  a  thousand  dollars  or  more 
when  presented  to  the  proper  officer  in  pur- 
gatory. These  terms  are  so  favorable  that 
every  worshiper  buys  who  can  at  all  afford  the 
price.  The  documents  are  carefully  treasured 
up,  and  at  the  death  of  the  owner  are  placed 
with  the  body  in  the  coffin,  or  transmitted  to 
the  departed  spirit  by  being  consumed  in  the 
flames.  The  temple  at  Ling-fung  has  recently 
been  destroyed  by  fire,  but  a  shrine  has  been 
set  up  for  the  god  at  another  temple  and  the 
crowds  of  worshipers  have  not  diminished. 
It  was  burned  by  order  of  the  Prefect  on  ac- 
count of  the  annual  riots  of  which  it  was  the 
occasion. 

The  mass  of  worshipers  on  all  these  occasions 
are   women.      The   public   thoroughfares   on 


116         Buddhists'  penance  festival. 

such  great  worshiping  days,  may  be  seen 
crowded  with  these  poor  cripples,  making  their 
way  slowly  towards  the  place  of  concourse. 
Some  indeed  can  afford  to  ride  in  sedan-chairs, 
but  the  number  of  such  is  very  small.  The 
walk  must  be  a  slow  and  painful  one  to  those 
whose  cramped  feet  compels  them  to  hobble 
along  with  short  mincing  steps,  and  makes  it 
difficult  to  preserve  an  upright  position  ;  yet 
they  will  often  walk  six  miles,  to  reach  the 
sacred  place,  and  as  many  back  on  the  same 
day  ;  willingly  encountering  the  toil  and  fa- 
tigue of  the  journe}^  for  the  sake  of  the  bene- 
fit they  hope  to  obtain. 

Poor  old  women,  overcome  with  heat  and 
fatigue,  toil  along  leaning  on  a  staff,  or  resting 
a  hand  upon  the  shoulder  of  some  younger 
and  stronger  companion,  sometimes  falling 
down  on  the  rough  road,  and  again  rising  to 
pursue  their  toilsome  way.  There  we  may 
see  the  stout  young  peasant  girl,  the  gaily 
dressed  city  lady,  the  modest  young  woman 
shrinking  from  observation,  and  the  public 
prostitute  blazoning  forth  her  shame  by  the 
splendor  of  her  attire,  all  moving  forward  on 
foot  upon  the  same  pious  errand. 

When  we  look  at  these  women  thus  toiling 
on  the  road,  and  then  again  look  at  them 
devoutly  conning  over  their  idle  prayers  in 


BtTDDHISTS'    PENANCE    FESTIVAL.  117 

the  temple,  we  must  give  tliem  credit  for 
sincerity.  They  believe  some  good  will  ac- 
crue from  all  this  labor.  They  are  conscious 
of  the  existence  of  superior  powers,  whose 
anger  they  would  avert.  There  is  in  their 
hearts  an  abiding  sense  of  something  wanting 
to  them — they  know  not  what.  There  is  an 
undefined  dread  of  future  judgment,  and  an 
apprehension  of  unknown  evil,  in  looking 
down  into  the  dark  and  gloomy  abyss  of  death. 
Here  is  the  secret  of  all  tliis  toil.  Can  it  be 
other  than  a  high  crime  in  thpse  to  whom  the 
light  of  life  has  been  given  to  withhold  it  from 
those  who  are  still  blinded  by  Satan  and  en- 
veloped in  this  gross  darkness  ? 


CHAPTER  XY. 

NUNNERIES BUDDHISM      AND       KOMANISM      COM- 
PARED. 

In  order  the  better  to  gain  access  to  their 
female  adherents  and  attach  them  the  more 
effectually  to  their  sect,  the  Buddhists,  like  the 
Papists,  encourage  women  to  devote  them- 
selves to  a  life  of  purity  and  holiness  by  vows 
similar  to  those  taken  by  the  priests.  This, 
however,  in  many  instances,  is  not  a  voluntary 
act,  for  the  supply  of  nuns  is  kept  up  in  a 
great  measure  by  purchasing  young  children, 
or  receiving  them  as  gifts  from  their  parents, 
who  too  often  are  glad  to  be  in  this  way 
relieved  of  the  trouble  and  expense  of  their 
support. 

The  nuns  are  not  fully  received  into  the 
sisterhood  until  they  reach  their  sixteenth 
year.  Those  who  are  received  young,  as 
most  of  them  are,  do  not  bind  up  their  feet  as 
other  Chinese  women  do,  but  leave  them  of 
the  natural  size.  They  also  shave  the  head, 
leaving  only  a  small  tuft  of  hair ;  and  as  in 

118 


NUNNERIES BUDDHISM  AND  ROMANISM.      119 

other  respects  their  garb  much  resembles  that 
of  the  priests,  one  can  hardlj  distinguish  a 
nun  from  a  priest. 

The  nuns  perform  religious  services  very 
much  in  the  same  manner  with  the  priests. 
They  are  tauglit  to  read  the  2)rescribed 
prayers,  and  some  of  tlieir  primary  religious 
books.  Some  of  them  acquire  a  very  good 
knowledge  of  the  Chinese  written  character, 
so  as  to  read  any  ordinary  Chinese  book. 
This  is  an  attainment  made  by  very  few  Chi- 
nese women. 

They  have  disciples  among  the  women,  to 
whom  they  give  particular  instructions  in  the 
duties  of  their  religion,  and  in  whose  behalf 
they  recite  prayers.  For  these  services  they 
of  course  expect  to  be  paid.  They  are 
looked  upon  w4th  greater  suspicion  than  the 
priests,  and  are  more  despised  than  they,  for 
it  is  well  understood  that  many  of  them  lead 
profligate  lives.  This  feature  of  the  Buddhist 
religion  is  more  opposed  by  the  government 
than  any  other,  and  in  some  instances  the 
laws  against  them  are  summarily  executed. 
A  case  occurred  some  time  ao;o  at  Shano^hai. 
One  of  the  nuns,  in  connection  with  a  priest, 
being  detected  in  the  commission  of  a  crime 
sadly  inconsistent  with  her  vows  of  ])urity  and 
chastity,  the  whole  sisterhood  were  expelled 


120      NUNNERIES BUDDHISM  AND  KOMANISM. 

from  their  abode,  tlie  establishment  was  bro- 
ken up,  and  the  buildings  in  a  great  measure 
destroyed,  by  order  of  the  local  authorities. 
A  precisely  similar  case  occurred  at  Ningpo, 
and  was  dealt  with  in  the  same  manner. 

In  reviewing  the  features  of  the  Buddhist 
sect,  as  we  have  now  been  considering  them, 
no  one  can  fail  to  be  struck  with  the  marked 
resemblance  to  those  of  the  Komish  Church. 
The  priests  of  both  these  sects  shave   their 
heads,  wear  a  peculiar  garb,  and  are  forbidden 
to  marry.     Both  sects  have  monks  who  shut 
themselves  up   in    cells   to   exclude   worldly 
objects  ;  and  nuns  who  take  vows  of  chastity, 
and  shut  themselves  up  like  the  monks.     In 
their  worship  they  have  the  same  mummeries 
and  manoeuvres,  bowings   and   genuflexions, 
marchings  and  countermarchings  ;    the  same 
chantings,  and  jingling  of  bells,  burning  of 
incense,   lighting    of    candles,   repetition   of 
prayers,  and  pouring   or  sprinkling  of  holy 
water.      Both   pray  in  an  unknown   tongue, 
use    beads    to   count    the    number   of    their 
prayers,   go   on   pilgrimages,    have   religious 
processions,  observe  fasts  by  abstaining  from 
meat,    and   believe    penance    by   self-torture 
more  necessary  than  penitence,  which  has  its 
seat  in  the  heart.     Both  pray/br  the  dead,  to 
release  the  souf  from  temporary  punishment 


NUNNERIES — BUDDHISM  AND  KOMANISM.      121 

or  purgatory,  and  both  pray  to  the  dead, 
expecting  to  receive  benefits  through  their 
means.  Both  rely  on  the  merit  of  good 
works,  and  believe  in  works  of  supererogation, 
by  which  a  store  of  merit  may  be  laid  up  as 
an  ofiset  against  sins  committed.  Both  trust 
in  the  power  of  charms,  amulets,  and  incanta- 
tions, to  deliver  them  from  the  effects  of  dia- 
bolical influences ;  and  both  are  given  to  the 
worship  of  images,  and  defend  the  practice  on 
the  same  ground  ;  to  wit,  that  they  do  not 
worship  the  image,  but  the  object  represented 
by  it.  The  Papists  worship  Holy  mother  the 
Virgin  Mary :  the  Buddhists,  Holy  Mother 
the  Queen  of  Heaven.  Both  also  carefully 
preserve  and  worship  relics  of  holy  men,  set- 
ting a  great  value  upon  the  bones  or  old  gar- 
ments of  the  canonized  dead,  who  are  regard- 
ed as  unusually  holy.  No  wonder  some  of 
the  old  Jesuit  missionaries  thous^ht  the  Budd- 
hist  religion  had  been  invented  by  the  devil, 
for  the  express  purpose  of  bringing  a  reproach 
upon  the  Romish  Church.  We  would  infer 
from  the  resemblance  in  the  forms  of  worshi}) 
of  the  two  sects  that  the  places  of  worsliij) 
must  also  be  much  alike  ;  and  so  in  fact  they 
are.  The  shrine  and  the  altar,  with  the  same 
gaudy  tinsel  and  the  same  burning  candles, 
and  the  idols  but  slightly  different,  give  the 


122       NUNNERIES BUDDHISM  AND  ROMANISM. 

Buddhist  temple  and  Romish  chapel  a  very 
similar  aspect.  It  is  said  that  when  the  Insur- 
gents took  Nanking,  and  went  about  destroying 
the  idol  temples,  they  demolished  the  Komish 
churches  and  their  idols  along  with  the  rest, 
all  unconscious  of  any  difference  between 
them.  It  was  certainly  a  very  natural,  and  a 
very  pardonable  mistake. 


CHAPTER  XYL 

BLENDING   OF     THE    SECTS SOME   NEGATIVE   FEA- 
TURES   COMMON   TO    ALL. 

No  picture  of  the  religious  notions  of  the 
Chinese  would  be  complete  which  did  not 
give  a  separate  view  of  the  three  sects  which 
have  been  noticed  in  the  preceding  pages.  It 
must  not  be  supposed,  however,  that  the  peo- 
ple are  divided,  by  distinct  and  tangible  lines, 
among  these  sects.  There  is  nothing  in  China 
corresponding  to  the  different  religious  denom- 
inations into  which  Christian  nations  are 
divided.  The  Chinese  readily  embrace  some 
of  the  tenets,  and  observe  some  of  the  rites,  of 
all  these  sects,  making  no  account  of  the  glar- 
ing inconsistencies  and  contradictions  in  which 
this  involves  them.  It  is  to  a  certain  extent 
true  that  all  are  Confucianists — all  Tauists — all 
Buddhists.  The  same  persons  may  be  seen, 
now  in  a  Buddhist  temple — now  in  a  Tauist. 

128 


124  BLENDING    (>F    THE    SECTS. 

A  family  monrning  for  a  deceased  member 
may  call  in  the  Buddhist  priests  to-day  to 
pray  for  the  soul  of  the  deceased,  and  to-mor- 
row the  Tauist ;  or  both  may  be  called  at  the 
same  time  to  perform  the  services  they  think 
needful  for  the  dead. 

The  explanation  of  this  fact  is  to  be  found, 
probably,  in  a  felt  consciousness  of  some 
defect  in  them  all.  There  is  in  the  minds  of 
the  mass  of  the  people  such  a  want  of  confi- 
dence in  the  truth  of  the  doctrines  taught,  or 
in  the  power  of  the  deities  worshiped,  by 
these  sects,  that  they  adopt  the  whole,  so  that 
if  they  fail  in  one  place,  they  may  be  more 
successful  in  another.  They  are  like  drown- 
ing men  w^ho  catch  at  every  straw  that  comes 
within  reach. 

On  the  same  principle  they  are  often  wil- 
ling to  embrace  the  Christian  religion.  They 
w^ould  have  no  objections  to  add  Christ  as 
another  deity  to  their  pantheon.  Then,  if 
Buddha  fails  them  at  last,  Christ  may  help 
them.  For  all  they  know,  this  God  of  the 
foreigners  may  have  more  power  than  any  of 
their  own  ;  and  at  any  rate  it  can  do  no  harm 
to  secure  his  favor.  Therefore  they  some- 
times ask  w^hat  they  must  do  to  become  dis- 
ciples of  Jesus.  They  are  willing  to  repeat 
any  prayers,  observe  any  fasts,  and  make  any 


NEGATIVE  FEATUltKS  COMMON  TO  ALL.       125 

number  of  prostrations,  that  may  be  required. 
But  when  told  that  no  external  ceremony  will 
of  itself  avail,  and  that  if  they  would  trust  in 
Jesus  they  nnist  give  up  Buddha,  then,  like 
the  rich  young  man  who  was  told  to  sell  all 
that  he  had  and  follow  Jesus,  they  go  away 
sorrowful,  for  they  cannot  give  up  their  idols. 

The  real  religion,  therefore,  of  the  great 
majority  of  the  Chinese,  is  an  incoherent  mix- 
ture of  the  three  sects.  They  have,  however, 
added  to  this  many  notions  and  superstitions  of 
their  own,  which  are  not  peculiar  to  any  of 
the  sects.  To  finish  our  picture  of  their  reli- 
gion, it  will  be  necessary  to  describe  these 
popular  superstitions.  Before  doing  so,  how- 
ever, it  may  be  well  to  notice  some  important 
negative  features  of  Chinese  religion  which 
are  common  to  all  their  sects,  and  to  all  their 
philosophical  systems. 

The  philosophers  have  much  to  say  of  the 
yin  and  the  Ycmg — the  male  and  the  female 
principles  in  nature,  but  these  speculations 
have  not  led  them  to  exalt  licentiousness  to  the 
position  of  a  virtue.  There  is  nothing  in  the  reli- 
gious systems  of  the  Chinese  to  encourage  licen- 
tiousness. They  have  no  books  filled  with  ac- 
counts of  the  impure  conduct,  and  diabolical 
crimes,  of  their  gods.  In  their  temples  no- 
thing is  seen  that  is  inconsistent  with  modesty 

11* 


126  BLENDING    OF    THE    SECTS. 

— notliiiio;  which  a  chaste  woman  need  blush 
to  look  at.  There  is  no  obscene  picture  pa- 
raded on  the  walls,  no  naked  statue  exposed 
to  public  gaze.  The  images  of  their  gods  are 
all  in  full  dress.  It  may  be  safely  said  that 
no  indecent  exhibition  would  be  allowed  by 
the  magistrates,  and  public  opinion  would 
universally  cry  out  against  it. 

How  different  is  this  from  India,  wliere 
licentiousness  is  deified,  and  its  unclean  sym- 
bol made  an  object  of  worship  !  How  differ- 
ent too  from  the  obscene  rites  once  practised 
in  the  temples  of  ancient  Greece  and  Home, 
and  many  other  heathen  nations  ! 

It  must  not,  however,  be  inferred  from  this 
that  the  Chinese  are  not,  in  practice,  given  to 
uncleanness.  In  tlieory,  indeed,  they  make 
much  of  female  modesty  and  delicacy.  Wo- 
men are  forbidden,  by  the  strict  laws  of  eti- 
quette, to  mingle  promiscuously  with  men,  or 
even  to  be  seen  by  any  others  than  those  of 
their  own  immediate  household.  This  cannot, 
of  course,  be  observed  rigidly  by  any  but  the 
wealthy,  but  the  rule,  nevertheless,  exerts  a 
potent  influence  upon  all  classes,  and  undoubt- 
edly operates  as  a  restraint  upon  crime. 
Licentiousness  prevails  to  a  deplorable  extent, 
but  it  is  branded  wntli  disgrace,  in  books  at 
least.      Public    opinion,    also,    is    of    course 


NEGATIVE  FEATUKES  COMMON  TO  ALL.       127 

against  it,  but  it  is  not  so  strongly  expressed 
as  to  impose  much  restraint  upon  the  mass 
of  the  people.  But  whatever  the  extent  of 
the  practice,  it  is  not  at  all  countenanced  by 
their  religion. 

Another  feature  of  Chinese  religion  is  the 
absence  of  expiatory  sacrifices.  Not  only  are 
there  no  human  sacrifices,  as  in  India,  but 
there  is  no  such  thing  as  an  offering  with  a 
view  to  atonement  for  sin.  There  is  no  car  of 
JuiTirernaut  crushing:  human  victims  under  its 
wheels ;  no  offering  up  of  children  to  satisfy 
the  demands  of  any  voracious  Moloch.  The 
offerings  presented  are  designed,  indeed,  to 
secure  the  favor  of  the  gods,  but  not  by  aton- 
ing for  sin.  Indeed,  their  ideas  of  sin  are 
such  that  they  cannot  entertain  the  idea  of  a 
proper  atonement.  Sin  is  not,  in  their  view, 
committed  so  much  against  God,  as  against 
man.  The  gods  are  merely  the  magistrates 
by  whom  such  offences  are  punished  ;  and  if 
the  punishment  is  remitted,  the  remission  is 
to  be  obtained  much  in  the  same  way  as  from 
earthly  rulers,  by  bribery  or  flattery,  which 
are  presented  or  expressed  by  means  of  offer- 
ings. The  Chinese  word  for  sin  is  the  same 
that  is  used  for  a  violation  of  etiquette,  or  a 
neglect  of  politeness,  and  sin  is  looked  upon 
as  really  little   more   serious  in   its   nature, 


128  BLENDING   OF   THE   SECTS. 

although  it  may  be  in  its  consequences,  than 
a  disregard  of  the  ceremonious  etiquette  which 
they  think  of  so  inuch  importance. 

With  such  views  of  sin  it  is  not  strange  tliat 
they  should  suppose  their  deities  capable  of 
being  easily  induced  to  overlook  it.  In  fact, 
they  look  to  the  gods  for  protection  while  car- 
rying out  some  plan  of  outrageous  wickedness 
just  as  confidently  as  in  performing  deeds  of 
charity  and  love.  Pirates  often  anchor  their 
vessels  near  the  island  of  Puto,  which  is 
remote  from  the  main  land,  and  while  there 
are  sure  to  be  amongst  the  most  faithful  wo;-- 
shipers  in  the  temples  of  that  sacred  island. 
They  present  their  prayers  and  offerings  with 
all  apparent  sincerity  and  earnestness,  and  are 
as  confident  of  thus  securing  the  favor  and 
protection  of  the  gods  while  carrying  on  their 
horrid  work  as  are  the  farmers  when  they 
pray  for  fruitful  seasons.  These  offerings,  so 
far  from  being  designed  as  an  atonement 
for  sin,  are  intended  to  secure  protection  in 
the  commission  of  crime. 


CHAPTEE  XVU. 

POPULAR    DEITIES HEAVEN  AND  EARTH GOD    OF 

THE    KITCHEN THE    KAIN    DRAGON. 

In  the  account  which  has  been  given  of 
the  three  religious  sects,  are  some  notices  of 
several  of  the  gods  worshiped  by  them ;  but 
many  deities  are  worshiped  which  cannot  be 
considered  as  the  property  of  any  of  the  sects. 
It  would  be  an  endless  task  to  notice,  ever  so 
briefly,  the  numberless  objects  of  their  wor- 
ship ;  but  it  will  be  proper  to  give  a  brief 
account  of  some  of  those  most  commonly 
resorted  to  by  the  devout.  This  will  be  done 
without  any  reference  to  sect,  as  these  deities 
may  be  properly  regarded  as  part  and  parcel 
of  what  may  be  called  the  popular  religion, 
which  we  now  wish  to  describe. 

The  whole  realm  of  nature  is  filled  with 
deities.  There  are  gods  celestial  and  gods 
terrestrial,  almost  without  iminbor ;  but  most 

129 


130         HEAVEN  AND  EARTH. 

people  are  content  to  worship  but  a  small 
number  of  them,  and  these  only  at  long  inter- 
vals. But  all  feel  it  a  duty  to  worship 
Heaven  and  Earth.  While  they  are  generally 
ready  to  admit  the  folly  of  worshiping  images, 
they  cannot  so  easily  be  convinced  that  it  is 
not  right  and  necessary  to  worship  the  great 
pair  which  they  regard  as  the  joint  source  of 
all  things. 

It  is  not  an  uncommon  practice  for  some  mem- 
ber of  a  family  to  perform  this  worship  every 
evening — generally  the  head  of  the  house- 
hold. Perhaps  it  is  an  old  grey-lieaded  man. 
lie  appears  at  the  door  of  his  house  with  two 
or  three  burning  incense  sticks  clasped  in  his 
hands.  Keverently  bowing  his  head  low^  to- 
wards the  earth,  at  the  same  time  waving  his 
incense,  he  mutters  over  the  words  of  his 
prayer.  Then  turning  back  towards  his  house 
he  inserts  the  incense-sticks  into  the  earth,  or 
into  a  small  censer  filled  with  sand,  by  the  side 
of  his  door-sill.  The  service  is  a  verv  brief  one, 
not  always  accompanied  by  any  prayer  at  all ; 
but  it  shows  a  sense  of  dependence  upon  a 
higher  power,  which  is  not  always  felt,  or 
acknowledged  by  any  act  of  homage,  by  men 
who  take  pride  in  their  superiority  to  the 
heathen. 

At  Ningpo    there   is   a   singular    custom, 


GOD   OF   TOE    SOIL.  131 

called  "  giving  notice  to  the  earth,"  based  upon 
the  worship  of  the  earth  god,  called  Tu-di-pn- 
sah,  who  is  not,  however,  to  be  confounded 
with  the  Earth  as  worshiped  in  connection 
with  Heaven.  A  man  has  a  house  to  build,  a 
tomb  to  prepare,  or  a  well  to  dig.  Before 
venturing  to  dig,  and  thus  wound  and  lacer- 
ate the  face  of  the  earthy  deity,  he  must 
give  notice  to  his  godship  of  his  intention. 
This  notice  is  of  course  accompanied  by  suit- 
able ceremonies.  It  is  as  if  he  would  say :  "  I 
humbly  beg  your  pardon,  sir,  for  the  rudeness 
I  am  about  to  commit.  I  would  not  be  guilty 
of  such  an  act  if  it  were  not  necessary ;  but 
since  it  is  so,  I  beg  you  will  believe  that  I  do 
not  mean  any  offence,  and  grant  me  your 
assistance  in  my  undertaking." 

To  satisfy  the  god,  a  priest  is  called  in  to 
read  the  prayers  and  conduct  the  services. 
Oflerings  of  fowls,  pork,  or  goat's  flesh  are 
spread  upon  a  table,  with  burning  incense, 
before  which  the  needful  prostrations  are  per- 
formed. Then  the  priest  proceeds  to  the 
points  where  the  ground  is  to  be  broken,  and 
gives  notice  accordingly.  He  is  followed  by 
the  master  of  the  house  with  burning  incense, 
who  worships  at  each  place.  After  him 
comes  a  servant  with  a  hoe,  and  turns  up  the 
soil.    Lest  this  should  not  be  effectual,  chai*ms, 


132  GOD    OF    THE    KITCHEN. 

printed  or  written  on  yellow  paper,  are  pasted 
up  on  tlie  premises,  which  are  expected  to 
ward  off  evil  inflnences  from  all  sources. 

The  notion  that  the  god  is  offended  by  dig- 
ging the  ground  has  furnished  a  means  of 
accountino;  for  diseases  of  children  in  certain 
cases :  and  also  sua'orests  a  cure.  The  disease 
is  attributed  to  an  offence  against  this  god 
committed  by  digging  while  at  play.  The 
cure  is  to  burn  some  written  cliarms  appropri- 
ate to  the  case,  and  let  the  patient  drink  tlie 
ashes  in  tea. 

The  God  of  the  Kitchen  is  an  object  of 
almost  universal  worship.  ISTo  family  would  feel 
safe  without  a  shrine  over  the  cooking  range 
for  this  important  and  inflnential  member  of 
the  household.  He  is  feared  rather  than  re- 
spected, and  is  looked  upon  more  as  a  spy 
than  as  a  protector.  Near  the  close  of  the 
year — the  23d  of  the  twelfth  month — he  takes 
his  departure  from  eartli  for  a  short  time,  in 
order  to  make  to  the  powers  above  liis  report 
of  the  family  transactions  during  the  year. 
On  this  day,  therefore,  special  honors  are  j^aid 
to  him,  in  order  to  secure  a  favorable  report. 
A  paper  image  of  the  god  is  burnt  in  a  pile  of 
mock  money,  and  thus  he  ascends  to  heaven. 
On  the  last  day  of  the  year  he  returns  from 
Ids  cri'and,  and  care  is  taken  to  luive  Ids  shrine 


THE    KAIN    DRAGON.  133 

newly  painted  and  decorated,  and  to  provide 
a  new  image  to  receive  him,  so  that  lie  may 
begin  the  new  year  in  good  humor.  He  is 
greeted  by  the  family  with  appropriate  cere- 
monies. Besides  these  annual  ceremonies  in 
his  honor,  he  is  commonly  worshiped  on  the 
1st  and  15th  of  each  month — that  is,  at  the 
new  and  full  moous. 

The  rain-making  deity — the  Great  Dragon 
from  w^hose  capacious  mouth  the  waters  are 
sjiouted  forth,  which  descend  upon  the  earth 
in  the  form  of  rain — is  an  object  of  special 
worship  by  those  who  cultivate  the  soil.  lie 
is  not  often  worshiped,  how^ever,  unless  his 
power  is  felt,  either  by  the  absence  of  rain,  or 
by  too  abundant  a  supply.  Sometimes  the 
farmers  are  earnestly  begging  him  to  give 
them  more  rain  ;  sometimes  to  give  them  less. 

As  the  magistrates  are,  to  some  extent, 
responsible  for  the  fruitfulness  or  barrenness 
of  the  seasons,  they  must  take  such  measures 
as  will  be  calculated  to  procure  abundant 
crops.  In  case  of  drought,  one  of  the  mea- 
sures resorted  to  by  the  magistrates  is  to  issue 
proclamations  forbidding  the  slaughter  of 
animals.  They  first  prohibit  the  slaughter 
of  the  larger  animals,  as  hogs  and  goats.  If 
the  drought  still  continues,  they  extend  their 
protection  to  the  poultry.     Occasionally  they 

12 


134  PKOIIIBITION    OF    SLAUGHTER. 

go  a  step  further,  and  close  the  fish  markets, 
putting  a  stop  to  the  occupation  of  the  fish- 
ermen. This  is  not  of  the  nature  of  a  fast, 
for  it  is  not  the  eating  of  animal  food,  but  the 
slaughter  of  animals,  that  is  forbidden.  The 
object  is  not  so  much  to  afflict  themselves  and 
exercise  self-denial,  as  to  exhibit  the  Buddhist 
virtue  of  compassion  to  animals.  A  man  may 
eat  meat  if  it  has  been  already  slaughtered ; 
but  woe  to  the  man  who,  at  such  a  time,  is 
found  shedding  the  blood  of  a  pig,  or  wring- 
ing off  the  head  of  a  fowl.  He  must  expiate 
his  crime  in  prison,  or  be  ignominiously  ex- 
posed to  public  gaze  in  the  cangue^  or  undergo 
the  more  severe  punishment  inflicted  with  the 
bamboo.  People  are  always  found,  however, 
who  are  willing  to  risk  these  unpleasant  con- 
sequences ;  as  they  are  also  to  offend  the 
farmers  and  the  gods ;  but  one  effect  of  such 
prohibitions  always  is  to  raise  the  price  of 
pork. 

In  addition  to  these  measures,  it  is  some- 
times ordered  that  the  south  gate  of  the  city 
shall  be  closed.  During  a  severe  drought  in 
the  summer  of  1856,  the  District  Magistrate 
at  Shanghae  issued  an  order  to  that  effect. 
The  following  language  is  from  his  proclama- 
tion as  found  translated  in  the  North  China 
Herald^  an  English  newspaper  published  at 


PKAYERS    FOR    RAIN.  135 

Sliaugliae  :  *'  On  account  of  the  long  drouglit, 
I,  the  District  Magistrate,  have  been  fasting 
and  offering  sacrifice,  and  in  company  with 
the  Tautai  of  this  place  and  others,  have  been 
walking  tlie  streets  solemnly  engaged  in 
prayer.  On  inquiry,  it  seems  that  as  the 
heat  comes  from  the  south,  the  great  sonth 
gate  ought  to  be  shut,  which  will  therefore  be 
the  case  from  the  23d  inst.  [July],  until  the 
rain  falls,  when  it  will  be  opened  again." 

Again  he  says :  "  As  the  drought  has  been 
of  long  continuance,  I,  the  Magistrate  of  the 
district,  feel  deeply  ashamed.  I  am  unable 
to  conciliate  Heaven,  and  am  agitated  and 
profoundly  distressed  on  account  of  it." 

In  addition  to  these  means  of  propitiating 
the  angry  gods,  direct  supplications  are  not 
neglected.  The  magistrates  repair  to  the 
temples  daily,  and  offer  up  prayers  and  sacri- 
fices. Those  of  Ningpo  sometimes  go  to  Puto 
to  implore  the  favor  of  the  gods  residing  in 
that  sacred  island,  but  ordinarily  they  confine 
their  devotions  to  one  of  the  city  temples.  In 
the  early  morning  a  long  procession  may  be 
seen  moving  through  tlie  streets  of  Ningpo,  in 
the  direction  of  one  of  the  large  temples.  In 
front  are  runners  in  official  caps,  lictors  with 
chains  and  implements  of  punishment.  Then 
the  sedan-chair  of  the  Tautai,  followed  by  at- 


136  WORSHIP    OF   A   FISH. 

teiidants,  on  foot,  in  sedans,  and  on  horseback. 
Tliey  enter  the  temple,  and  go  through  with  the 
prostrations  and  ceremonies  prescribed  by  the 
ritiiah  The  offerings  of  wine,  rice,  and  vege- 
tables, with  fruits  and  flowers,  are  placed  upon 
tables  before  the  shrines.  The  rice  is  often 
worked  up  into  figures  of  pigs,  goats,  and 
fowls.  On  one  of  the  tables  is  a  coarse  brown 
earthen  vessel,  covered  with  a  framework  of 
wire  gauze.  Before  this  the  magistrate,  in  the 
23resence  of  his  suite,  falls  upon  his  knees  and 
"  knocks  head  "  while  prayers  are  offered  up 
imploring  that  the  "sweet  showers"  may 
descend.  What  mysterious  power  is  con- 
nected with  that  ill-looking  vessel,  that  so 
commands  the  devotion  of  this  grave,  portly, 
elegantly  attired  personage  ?  It  contains  a 
living  representative  of  the  Dragon,  an  un- 
sightly goby,  which  but  yesterday  was  wrig- 
gling in  the  mud  on  the  river  bank,  all  un- 
conscious of  the  high  honor  that  awaited  it. 
Here  is  a  beautiful  development  of  that  noble 
"natural  religion,"  so  much  applauded  by 
some  who  think  themselves  wise.  With  all 
the  aid  of  a  philosophy  carefully  elaborated 
through  thousands  of  years  of  study,  it  ends  in 
the  worship  of  a  fish. 

The  devotions  of  the  magistrates  are  assisted 
by  those  of  the  people.     Thus,  in  the  procla- 


PROCESSIONS.  137 

matiou  above  referred  to,  the  magistrate  says  : 
"  Among  the  people  resident  in  the  city,  eacli 
family  now  keeps  erected  at  the  front  door  of 
the  house  a  tablet  on  which  is  inscribed,  "  To 
the  Dragon  King  of  the  Five  Lakes  and  tlie 
Four  Seas."  Before  this  tablet,  on  an  altar  of 
incense,  they  lay  ont  tlieir  sacrificial  offerings 
to  propitiate  the  gods.  Close  by  tlieir  doors 
they  also  set  up  small  yellow  flags,  on  which 
are  written  sentences  like  the  following: 
"  With  sincerity  of  heart  we  pray  that  abund- 
ance of  rain  may  descend." 

The  people  also  get  up  frequent  processions 
in  case  of  drought,  w^tli  a  view  to  make  some 
im^jression  on  the  compassionate  feelings  of 
the  gods.  The  farmers,  who  feel  the  pressnre 
most  sensibly,  are  specially  active  in  these 
measures.  They  may  be  seen  marching  in 
procession,  each  man  bearing  some  token  of 
his  desires.  Most  of  them  bear  a  long  bamboo 
sapling,  with  a  bunch  of  withered  leaves  at 
the  top,  and  a  piece  of  cloth  attached  to  it 
near  the  middle.  Some  have  banners  and 
small  flags  with  some  inscription  containing  a 
prayer  for  rain.  These  are  accompanied  by 
embroidered  canopies,  sedan-chairs,  lanterns, 
and  other  paraphernalia  of  idolatry,  inchiding 
generally   a    sedan-chair — perhaps   several — 

12* 


138  •  SINCERE    PRAYERS. 

containing  an  idol  with  a  table  before  liim  on 
which  incense  is  kept  burning.  The  sound  of 
drums,  trumpets,  cymbals,  conch-shells,  and 
gongs,  constitutes  the  music  of  the  procession. 
Sometimes  these  processions  march  from  the 
country  into  the  city  and  visit  some  of  the 
principal  temples,  and  the  official  residences 
of  the  magistrates.  When  they  thus  enter  the 
court  of  an  officer's  residence,  he  is  expected 
to  appear  in  his  official  costume,  and  worship 
in  presence  of  the  crowd.  Sometimes  a  huge 
figure  of  a  dragon,  made  of  paper  or  cloth,  is 
borne  through  the  streets,  with  sound  of  gongs 
and  trumpets. 

The  prayers  thus  offered  by  these  men  are 
certainly  sincere.  Looking  upon  that  solemn 
procession,  we  cannot  but  be  impressed  with 
the  look  of  sadness  which  rests  upon  the 
bronzed  faces  of  those  sunburnt  farmers.  It  is 
evident  that  they  are  in  earnest.  They  must 
have  rain.  With  many  of  them  it  is  a  ques- 
tion almost  of  life  and  death,  for  they  are  poor ; 
and  a  failure  of  the  crops  is  sure  to  entail 
upon  them,  and  upon  their  wives  and  chil- 
dren, a  year  of  suffering,  if  not  of  absolute 
starvation.  In  the  region  of  Ningpo  the  pres- 
sure of  a  long-continued  drought  is  the  more 
immediate,  from  the  fact,  that  they  are  en- 


EXPOSURE    OF    THE    GODS.  139 

tirely  clependent  for  drinking-water  upon  the 
supplies  furnished  by  the  rains.  Hain-water 
is  there  used  for  this  purpose,  the  wells  and 
streams  not  being  available.  No  wonder 
their  countenances  look  sad  when  the  rains 
are  withheld. 

When  all  these  means  of  procuring  rain  fail 
them,  another  method  is  sometimes  tried.  The 
gods  who  are  responsible  for  the  wreath er 
are  removed  from  their  seats  in  the  temple, 
and  placed  upon  a  stand  in  the  temple 
court.  There  they  may  experience  for  them- 
selves the  discomfort  of  exposure,  without  a 
cover,  to  the  rays  of  a  broiling  sun.  When 
the  object  is  to  procure  a  cessation  of  rain,  the 
same  means  are  employed.  Protection  of  ani- 
mal life,  with  processions  and  prayers,  are  re- 
sorted to  ;  and,  finally,  the  exposure  of  the  ob- 
stinate deities  to  the  drenching  rain,  until  they 
yield  to  the  wishes  of  their  worshipers. 

These  calamities  are  ascribed  to  the  wrath 
of  the  gods  on  account  of  the  sins  of  the  peo- 
ple. Thus  one  proclamation  says — "  Yerily  it 
must  be  that  these  men,  people  and  officers, 
have  by  their  own  wickedness  provoked  the 
wrath  of  the  gods ;  and  now,  if  they  should 
have  recourse  to  a  thousand  devices,  yet 
how  can  they  possibly  change  tlie  mind  of 
Heaven  ?" 


140  INSTRUCTIONS    FROM    GOD   OF   WAR. 

Another  proclamation,  issued  at  Shanghae 
in  1856.  asserts,  that  a  gentleman  named 
Hu  had  died  in  the  province  of  Shantung,  and 
on  the  third  daj  afterwards  rose  to  life  again, 
dochiring  that  he  had  received  instructions 
from  the  Holy  Sovereign  Prince  Kwan — the 
god  of  war — certain  instructions.  He  says — 
"  The  judgments  of  Heaven  are  now  abroad, 
and  this  year,  either  by  the  sword  and  soldiers, 
or  by  disease,  eight  or  nine  tenths  of  the 
people  are  to  perish.  If,  however,  they  will 
engage  and  depend  on  the  Great  Mistress  of 
the  Southern  Sea,  and  the  Great  White  Star 
Prince,  then  these  two  divinities  will  inter- 
pose their  strength  to  effect  a  deliverance, 
will  scrutinize  the  good  and  evil  deeds  of  the 
people,  and  if  they  find  these  nearly  balanced 
the  judgment  of  Heaven  shall  in  some  degree 
be  diminished. 

"  On  the  9th,  19th,  and  29th  of  each  month 
the  people  must  burn  incense  toward  the 
south.  Then  kneeling  and  worshiping,  they 
must  swear  that  they  will  be  true  and  faith- 
ful, dutiful  to  their  parents,  and  affectionate  to 
their  brothers,  and  likewise  will  abstain  from 
the  slaughter  of  all  living  creatures,  and  per- 
form rightly  every  aj)propriate  duty,  then 
their  petitions  may  be  heard,  and  pardon  and 
indulgence  be  granted  to  them." 


CHAPTEK    XYIII. 

GOD    OF   THUNDER GOD  OF  WEALTH  A;srD   OTHERS 

GODS    OF     THE     FIVE     QUARTERS RELIGIOUS 

PROCESSIONS. 

Each  department  of  nature  has  its  presiding 
deity.  Tlie  God  of  Thunder  is,  of  course,  an 
object  of  dread.  It  is  not  strange  that  the 
mysterious  power  whose  awful  voice  they 
hear  above  the  storm,  rolling  and  crashing 
through  the  sky,  should  strike  an  ignorant 
and  superstitious  people  with  terror.  When 
they  see  his  fiery  bolts  hurled  upon  the  earth 
it  is  not  strange  that  they  are  impelled  to 
worship  it,  that  they  may  avert  a  danger 
which  they  feel  they  are  utterly  powerless  to 
escape  by  any  effort  of  their  own.  Many  are 
in  the  habit  of  observing  a  fast  on  any  day  on 
which  they  hear  the  sound  of  tliunder — espe- 
cially the  old  women.  The  birthday  ot 
this  deity  is  observed  with  great  pomp  and 
parade,  at  a  large  Tauist  temple  at  Ningpo, 
but  they  have  not  discovered,  it  would  seem, 

141 


142  GOD    OF    WEALTH. 

how  old  he  is.  It  is  the  universal  belief,  that 
no  one  is  ever  struck  dead  b}^  the  power  of 
this  mighty  deity,  except  as  a  punishment  for 
crime  ;  and  liowever  upright  a  man  may  have 
been  supposed  to  be,  his  death  by  lightning 
is,  in  the  estimation  of  every  Chinese,  proof 
positive  that  he  has  been  guilty  of  some  high 
offence,  for  which  the  gods  would  not  suffer 
him  to  live. 

One  of  the  gods  most  worshiped  in  China, 
is  one  who  seems  to  have  extended  his  domin- 
ion even  into  Christian  lands.  It  is  the  god 
of  AVealth.  In  every  tradesman's  shop  a 
shrine  for  this  influential  god  is  indispensable 
to  success  in  business,  for  he  it  is  wlio  distri- 
butes wealth  at  his  pleasure.  He  is  wor- 
shiped constantly  with  more  or  less  formality, 
but  on  his  birthday  in  the  third  month,  and 
on  the  26th  of  every  month,  he  is  honored 
with  special  services. 

So  also  in  every  junk  or  boat,  large  or  small, 
there  is  a  shrine  for  the  goddess  who  presides 
over  sailors.  Every  evening  about  sunset,  there 
is  a  regular  service  on  board  the  large  vessels, 
accompanied  with  beating  of  gongs,  and  burn- 
ing of  mock  paper  money,  which  is  thrown  in 
full  l)laze  into  the  water.  These  services  are 
more  punctually  peiformed  by  sailors  of  the 
south,  than  by  those  of  the  north. 


GODS    OF    THE    FIVE    QUARTERS.  143 

Literary  men  look  to  the  god  of  Literature 
for  success  at  the  h'terary  examinations,  and  in 
all  their  literary  undertakings.  Physicians 
pay  court  to  the  ancient  patron  of  their  art. 
Carpenters  place  the  man  who  first  taught  and 
practised  their  craft,  among  the  powers  above, 
and  trust  to  him  to  help  them  in  their  enter- 
prises. Those  engaged  in  rearing  silkworms, 
must  not  neglect  to  pay  homage  to  the  god- 
dess whose  province  it  is  to  watch  over  this 
important  branch  of  industry. 

The  gods  who  seem  to  be  most  feared  are 
the  gods  of  the  ''five  quarters;"  that  is,  of 
the  north,  south,  east,  west,  and  centre.  They 
are  supposed  to  exercise  control  over  pestilen- 
tial diseases.  The  most  costly  of  all  their* 
festivals  is  in  honor  of  these  dreaded  angels 
of  death.  It  is  observed  regularly  in  the 
fourth  month,  and  is  the  great  religious  fes- 
tival of  the  year.  It  is  celebrated  by  a 
grand  procession,  called  the  Tu-Shin  Hwuy. 
At  Ningpo  the  decorations  are  very  gaudy, 
and  the  expenses,  therefore,  heavy.  The 
money  is  raised  by  contributions  from  the 
different  guilds  of  tradesmen.  Tlie  rivalry 
between  them  has  the  effect  of  drawing:  from 
them  much  larger  sums  than  mere  supersti- 
tion could  procure.  The  sum  raised  annually 
for  this  purpose  must  amount  to  many  thou- 


IM  GODS   OF   THE   FIVE   QUARTERS. 

sand  dollars,  probably  hundreds  of  thousands. 
The  features  of  the  procession  in  the  same 
place  are  much  the  same  from  year  to  year. 
The  following  is  an  account  of  one  which 
took  place  at  Ningpo  on  the  8th  of  May, 
1846. 

In  order  to  have  a  good  view  of  the  j^ro- 
cession,  we  obtained  a  place  in  an  upper 
room  in  the  house  of  an  acquaintance.  We 
were  after  a  long  time  informed,  however, 
that  for  some  reason  the  procession  would  not 
pass  through  that  street,  and  that  it  would  be 
necessary  to  obtain  a  position  in  some  other 
street.  This  appeared  rather  a  formidable 
undertaking,  for  we  had  for  some  time  been 
amusing  ourselves  with  watching  the  progress 
of  the  narrow  current  of  passers-by,  which 
hour  after  hour  flowed  laboriously^  on  through 
the  dense  mass  of  human  beings  which  was 
hemmed  in  between  the  houses  of  the  narrow 
street.  How  were  our  ladies  to  make  their 
way  through  such  a  crowd?  We  experienced 
little  difficulty.  As  soon  as  the  foreign  ladies 
made  their  appearance  each  man  seemed  to 
compress  his  limbs  into  the  smallest  possible 
compass ;  and  the  crowd,  pressing  to  the  right 
and  left  with  all  their  strength,  succeeded  in, 
opening  a  narrow  passage. 

Passing    through    a    floorless    shop,   and 


GODS    OF    THE    FIVE    QUAKTEKS.  145 

mounting  a  dark  narrow  staircase,  we  entered 
a  loft,  the  roof  and  sides  of  which  were 
bhick  with  smoke,  and  the  flooring  covered 
with  the  filth  of  years.  The  side  of  the 
room  next  the  street  was  closed  in  through  its 
whole  length  with  sliding  shutters.  Remov- 
ing these,  our  position  commanded  a  view  of 
the  street  for  some  distance.  Beneath  us  was 
a  dense  mass  of  human  heads  extending  as 
far  as  we  could  see,  waving  like  a  field  of 
grain  moved  by  the  wind.  The  immense 
crowd,  filling  every  nook  and  corner,  and  ris- 
ing with  every  elevation,  presented  a  very 
peculiar  appearance.  There  is  something  in 
a  Chinese  crowd  that  is  most  impressive.  It 
is  not  a  mere  mass  of  hats^  for  hats  are  not 
worn  in  summer,  but  a  collection  of  human 
heads  and  faces.  Those  shaven  heads  un- 
covered, and  those  upturned  faces ;  who  could 
look  upon  them  without  emotion  ?  Each  one 
represents  a  human  mind  and  soul  that  shall 
live  for  ever,  or  die  an  endless  death ! 

Yet  it  is  impossible  not  to  laugh.  There 
is  jostling  and  pushing,  -loud  talking  and 
screaming,  and  the  incessant  hum  of  many 
voices.  Looking  down  from  above  we  see  a 
forest  of  long  tobacco  pipes,  for  every  man  is 
armed  with  one,  which  the  pressure  of  the 
crowd  obliges  him  to  liold   up  in  an  elevated 

13 


146  PROCESSIONS. 

position.  The  long  queue  is  to  each  man  an 
object  of  sj^ecial  concern.  Here  is  a  black  shin- 
ing tail,  tipped  with  silk  braid,  grasped  firmly 
in  the  hands  in  front ;  here  another  carefully 
coiled  around  the  neck ;  and  there  a  third 
clenched  between  the  teeth  ;  while  the  owner 
of  a  fourth  may  be  seen  with  his  head  thrown 
back,  and  face  looking  upward,  struggling  to 
disengage  this  inconvenient  appenaage  from 
its  entanglement  among  the  shoulders  of  the 
men  in  his  rear.  Yet  universal  good  humor 
prevails. 

Now  comes  the  procession.  It  is  preceded 
and  guarded  by  men  holding  little  ratans  with 
small  white  flags  attached,  to  keep  off  the 
crowd.  The  scene  beggars  description.  There 
were  thousands  of  toys  and  trinkets,  and  gaudy 
colors,  and  fantastic  shapes — a  perfect  chaos  of 
sights  and  sounds — of  embroidered  silks  and 
brilliant  tassels,  of  glittering  pewter,  and 
shining  brass,  and  flowers,  and  figures  of  men, 
with  sound  of  innumerable  drums,  and  cym- 
bals, and  gongs,  and  shrill  trumpets,  and  ex- 
plosions of  gunpowder,  keeping  up  an  inces- 
sant din  of  a  kind  to  make  one  feel  as  if 
standing  on  the  borders  of  Hades. 

There  were  immense  silk  canopies  elegantly 
embroidered,  horses  loaded  down  with  gaudy 
ornaments,  and  moirnted  by  boys  in  tawdi-y 


PKOCESSIONS.  147 

dresses ;  men  with  immense  satanic  looking 
masks ;  men  on  stilts,  covered  with  cut  paper 
so  as  to  look  like  huge  ostriches  flapping  their 
wings,  and  occasionally  sending  forth  clouds 
of  smoke  from  their  long  beaks ;  high  tiers  of 
glass  lanterns  and  glass  cases  inclosing  A^arious 
ornaments ;  and  seven  immense  dragons,  some 
of  them  of  rich  silk,  and  a  hundred  and  fifty 
feet  long,  their  ferocious  aspect  and  ponder- 
ous size  threatening  destruction  to  all  who 
might  come  in  their  way. 

But  the  chief  points  of  attraction  are  the 
richly  decorated  cars,  on  which  young  girls 
and  boys  are  seen  riding  in  various  positions, 
in  which  they  seem  to  be  floating  on  thin  air, 
or  resting  on  a  support  so  frail  as  to  seem  in- 
capable of  sustaining  anything  so  gross  as 
flesh  and  blood.  The  following  are  speci- 
mens : 

A  girl  with  a  violin  and  guitar  crossed  and 
tied  to  her  back,  on  one  of  which  was  seated 
a  little  girl,  and  on  the  other  a  little  boy. 

A  girl  standing  on  one  foot  on  the  head  of 
a  small  brazen  serpent,  held  in  the  hand  of 
another  girl. 

A  girl  standing  on  the  circumference  of  a 
ring,  placed  vertically  and  at  right  angles 
upon  the  rim  of  another  ring,  the  latter  being 
held  in  the  hand  of  a  little  girl. 


148  THE    GOD    OF   FIRE. 

A  root,  growing  from  a  glass  globe,  con- 
taining living  gold  fisli,  on  each  of  the  two 
branches  of  which  was  seated  a  little  girl. 

The  secret  of  these  positions  everybody 
knew,  though  the  real  support  was  carefully 
and  skillfully  concealed.  Strong  iron  bars 
were  hidden  under  the  wide-flowing  garments 
of  the  girls,  so  that  they,  in  fact,  had  very 
firm  and  comfortable  seats. 

Similar  processions  are  got  up  on  this  occa- 
sion in  every  large  village,  though  less  impos- 
ing in  their  character.  Many  other  such 
processions  occur  on  various  occasions,  and 
sometimes  are  observed  for  some  special 
object,  but  they  are  not  often  on  so  large  and 
expensive  a  scale. 

The  God  of  Fire  is  an  object  of  special 
dread  and  consideration.  Large  temples  are 
erected  for  him,  and  twice  every  year,  at  the 
vernal  equinox  and  winter  solstice,  there  are 
general  services  in  his  honor.  On  the  former 
occasion  the  special  object  is  to  pray  for  pre- 
servation from  fire.  On  the  other  occasion 
they  return  thanks  for  having  escaped  the 
destructive  element. 

On  the  night  of  the  15th  of  January,  1853, 
a  fire  broke  out  in  Shanghae,  which  destroyed 
forty  or  fifty  thousand  dollars'  worth  of  pro- 
perty.    On  the  next  day  the  owners  of  the 


THE   GOD   OF   FIRE.  149 

adjoining  buildings  which  escaped  the  flames, 
togetlier  with  their  tenants,  went  to  tlie  Ho- 
shin-mian,  the  temple  of  the  God  of  Fire,  to 
return  thanks  for  their  preservation.  They 
expended  some  two  hundred  dollars  in  em- 
ploying Tauist  priests  to  perform  the  ceremo- 
nies appropriate  to  the  occasion.  About  two 
weeks  afterwards  another  fire  broke  out  in  the 
same  neighborhood,  and  destroyed  property 
to  the  amount  of  eighty  thousand  dollars. 
Many  of  the  sufferers  were  those  who  had  just 
been  so  earnest  in  their  devotions  before  the 
fiery  deity,  and  they  were  very  much  enraged 
at  him  for  not  protecting  them.  They  vowed 
that  they  would  never  worship  him  again. 
During  this  fire  the  presiding  god  of  that 
neighborhood  was  burnt  up  in  his  shrine  ;  and 
the  fire  orio:iuated  from  the  fiame  of  a 
wax  candle  burning  before  an  image  of  the 
God  of  the  Kitchen.  It  would  seem  that  such 
demonstrations  of  the  folly  of  trusting  in  idols 
would  drive  them  from  their  idol  worship. 
But  to  whom  then  shall  they  go  !  Thej^  know 
of  no  better  way. 

It  so  happened  that  on  this  occasion,  the 
house  which  was  the  northern  limit  of  the  first 
fire,  was  the  southern  limit  of  the  second.  The 
inference  therefore  is  that  its  occupant  was  a 
very  virtuous  man.     Ilis  house  was  left  stand- 

13* 


150  PARISHES. 

ing  alone,  surrounded  on  both  sides  by  smoked 
and  blackened  ruins. 

When  a  house  appears  to  be  in  danger  from 
a  fire  in  its  vicinity,  the  owner  often  vows  to 
have  a  number  of  theatrical  performances  at 
his  own  expense,  in  honor  of  the  god  of  fire. 
Whether  his  house  escapes  or  not  he  is  ex- 
pected to  pay  his  vow. 

*  The  Chinese  must  be  regarded  as  a  most 
religious  people,  if  a  judgment  is  to  be  formed 
from  the  number  of  their  temples.  They  are 
found  in  almost  every  street  of  the  large 
cities,  and  no  considerable  village  is  without 
its  temple.  In  the  rural  districts  they  are 
scattered  over  the  country  in  every  direction, 
and  form  a  prominent  feature  in  every  land- 
scape. The  country  is  divided  into  what  we 
would  call  parishes,  so  that  every  family  has 
a  special  interest  in  some  temple  to  which  he 
may  be  said  to  belong,  and  to  the  support  of 
which,  directly  or  indirectly,  he  contributes. 
These  temj)les  are  built  by  subscription,  and 
are  commonly  dedicated  to  some  particular 
deity,  though  generally  containing  a  number 
of  images,  sometimes  even  several  hundred. 
They  are  maintained  sometimes  by  subscrip- 
tion, sometimes  by  the  produce  of  lands  set 
apart  for  the  purpose.  Public  ceremonies  are 
performed  at  stated  times,  and  casual  worship- 


INSCRIPTIONS.  151 

ers  are  frequently  found  there  to  seek  a  favor 
or  fulfill  a  vow. 

These  temples  are  supposed  to  be  inti- 
mately connected  with  the  prosperity  of  the 
people,  and  they  seem  to  think  there  is  no 
safety  for  them  except  under  the  shadow  of 
these  sacred  buildings.  They  are  not  satisfied 
therefore  with  the  large  temples.  Small  ones 
are  erected  by  the  roadside,  or  in  the  fields. 
Small  shrines  too  are  often  seen  by  the  way- 
side, aflfording  protection  to  some  idol-god, 
and  inviting  the  homage  of  the  passing  travel- 
ler. In  the  small  rest-houses,  which  are 
erected  at  short  intervals  on  every  public  road 
of  any  importance,  there  is  generally  found  an 
image  representing  the  deity  to  whose  protec- 
tion the  place  is  committed. 

The  following  inscriptions,  found  by  one  of 
the  missionaries  at  Ningpo,  in  a  small  rural 
temple,  covering  altogether  an  area  of  about 
forty  feet  square,  may  serve  to  give  some  idea 
of  the  nature  of  the  trust  reposed  in  these  far- 
mer deities  : 

"  Truly  the  power  of  these  gods  is  won- 
derful." 

"  Protect  our  vigorous  people." 

"  He  wlio  prays  has  great  happiness." 

"  Warm  winds,  grateful  rain." 


152         HEATHENISM  EXPENSIVE. 

"  Bestow  happiness." 

"  These  alone  preside  over  fruits." 

"  Send  down  good  fortune." 

It  will  be  seen  from  the  foreoroino^  account, 
that  the  expense  of  erecting  and  maintaining 
these  temples,  and  of  keeping  up  the  various 
services,  processions,  and  offerings  must  be  very 
great.  The  Chinese  are  a  pennrious  money- 
loving  people,  but  no  complaints  are  heard  of 
the  demands  made  upon  the  purse  by  their  re- 
ligion. It  is  an  expense  as  necessary  as  that 
for  food  and  raiment.  May  not  those  who 
complain  of  the  demands  of  Christianity  for 
money,  learn  a  lesson  of  liberality  from  the 
heathen  ? 


CHAPTER  XIX. 

ANCESTRAL   WOKSniP WORSHIP  AT   THE  TOMBS. 

The  gods  are  not  the  only  beings  of  the  spi- 
ritual world  whose  favor  is  important.  The 
spirits  of  the  dead  generally  must  be  concili- 
ated. To  the  Chinese  the  spiritual  world  is  a 
present  reality.  To  him  the  whole  realm  of 
nature  teems  with  spirits,  good  and  bad,  capa- 
ble of  doing  good  and  inflicting  injury.  To 
these  invisible  beings,  whether  ranked  among 
the  gods,  or  composing  part  of  the  common 
herd  of  spirits,  he  refers  all  his  calamities.  To 
them  he  has  recourse  to  obtain  deliverance 
from  evils  feared,  or  evils  already  upon  him. 
He  can  never  therefore  enjoy  a  sense  of  secu- 
rity, for  when  he  has  secured  the  good  will  of 
one  or  many  of  these  invisible  spirits,  there 
remain  thousands  of  others  from  whose  malice 
or  necessities  he  may  suffer  inj  ury. 

The  Chinese  notion  of  the  spiritual  world,  is 
that  it  is  the  counterpart  of  this.     Its  inliabi- 


154  ANCESTRAL    WORSHIP. 

taiits  are  animated  by  the  same  feelings,  and 
subject  to  the  same  wants  which  they  experi- 
enced here.  This  notion  has  given  rise  to 
many  superstitious  practices  in  connection 
with  what  may  be  considered  the  great  distin- 
guishing feature  of  Chinese  religion,  the  wor- 
hip  of  ancestors. 

The  ancestral  worship  of  the  Chinese  is  un- 
doubtedly idolatrous.  They  worship  their 
ancestors  in  the  same  manner,  and  with  much 
the  same  feelings,  with  which  they  worship 
their  gods.  There  are  in  both  cases  the  same 
offerings,  the  same  prostrations,  and  often,  too, 
the  same  or  similar  prayers. 

It  is  true,  however,  that  the  worshiper  feels 
that  he  is  conferring  a  favor  on  the  departed 
spirit,  for  which  he  expects  a  reward  from  Hea- 
ven, as  well  as  from  the  worshiped  spirit  itself. 
The  duty  of  children  to  their  p>arents  never 
ceases.  The  obligations  of  filial  piety  demand 
reverence  and  obedience  during  the  parent's 
life,  and  suitable  attention  after  death,  both 
to  the  body  and  the  spirit.  Food  and  raiment, 
and  whatever  else  may  be  necessary  to  the 
repose  of  the  departed  spirit,  must  be  provided 
by  children  and  children's  children,  to  remote 
generations. 

Immediately  after  death,  priests  are  called 
in  to  offer  up  prayers  for  the  repose  of  the 


ANCESTRAL    WORSHIP.  155 

deceased.  Tables  are  placed  before  the  corpse, 
on  which  ofterings  of  rice,  tea,  meats  and  vege- 
tables are  spread,  and  candles  and  incense  are 
kept  burning.  On  the  third  day  the  body  is 
laid  in  its  coffin,  armyed  in  its  best  garments, 
and  then  they  are  ready  for  the  funeral  when- 
ever a  lucky  day  is  found.  In  the  meantime, 
if  the  family  be  wealthy,  the  offerings,  and 
burning  candles,  and  prayers  are  continued 
daily,  until  the  body  is  interred.  During  this 
period,  prior  to  the  burial,  the  immediate  rela- 
tives and  friends  of  the  family  perform,  at  in- 
tervals, the  ceremony  of  bowing  down  before 
the  coffin  ;  but  the  duty  is  particularly  incum- 
bent on  the  children.  At  the  grave  similar 
services  are  performed,  and  mock  paper 
money  and  paper  garments,  are  transmitted 
through  the  flames  to  the  spirit  in  the  other 
world.  Often  too,  when  the  circumstances  of 
the  family  permit  it,  miniature  paper  furni- 
ture, sedan-chairs,  servants,  utensils,  and  other 
articles  are  sent  in  the  same  way  to  the  de- 
ceased, in  the  full  belief  that  they  will  in  this 
way  reach  him,  and  minister  to  his  neces- 
sities. 

The  period  called  Tsing-ming — "  Pure  and 
Bright" — which  occurs  about  the  fifth  of 
April,  is  the  time  at  which  the  whole  popula- 
tion worship  at  the  tombs.    During  tin's  period 


156  WORSHIP    AT   THE   TOMBS. 

groups  may  be  seen  here  and  there,  engaged 
in  the  performance  of  this  duty.  Some  fami- 
lies attend  to  these  rites  also  at  the  winter  sol- 
stice, and  in  the  seventh  month.  Until  a 
grave  is  three  years  old  the  females  of  tlie 
family  are  expected  to  attend  along  with  the 
males,  but  after  that  they  are  held  excused 
from  the  duty. 

There  would  be  something  interesting  in  the 
sight  of  these  family  groups,  gathered  at  the 
tombs  of  their  venerated  dead,  if  they  could 
but  be  dissociated  from  the  sin.  An  aged  pa- 
triarch, it  may  be,  with  his  children,  and  chil- 
dren's children,  have  met  to  do  homage  to  the 
memory  of  their  forefathers,  at  the  spot  most  in- 
timately associated  with  them.  The  group  con- 
sists, perhaps,  of  an  old  man,  whose  trembling 
step  indicates  that  he  must  himself  be  soon 
numbered  with  the  dead,  several  of  his  sons  in 
the  prime  of  manhood,  accompanied  by  their 
sons,  young  men  and  little  boys,  all  ready  to 
take  part  in  the  ceremony.  The  ceremonial 
dress  worn  on  these  occasions  consists  of  an 
outer  robe  of  silk  or  satin,  except  where 
poverty  forbids,  and  a  cap,  surmoimted  by  a 
rich  red  silk  tassel. 

A  table  is  placed  before  the  tomb,  and  on 
it  are  laid  the  various  articles  of  food  intended 
for  the  oifering,  together  with    ncense  sticks 


WORSHIP    AT   THE    TOMBS.  157 

and  candles.  A  sacrifice  is  first  ofi'ered  to  the 
earth,  a  portion  of  which  is  thrown  out  towards 
the  four  points  of  the  compass,  for  the  benefit  of 
any  wandering  ghosts  from  the  neighboring 
tombs  who  may  happen  to  be  near.  They  are 
expected,  in  return  for  this  polite  attention,  to 
keep  oft",  and  not  disturb  the  ancestral  spirits 
at  their  meal.  This  done,  the  eldest  of  the 
family  bows  before  the  table,  and  is  followed 
in  order  by  the  younger  worshipers. 

Then  the  paper  money,  paper  clothes,  and 
other  articles  are  sent  oft*  through  the  flames 
to  the  spiritual  world.  Sometimes  the  money 
is  inclosed  in  a  large  envelope,  on  which  is 
inscribed  the  name  of  the  person  for  whom  it 
is  intended.  After  this,  long  strips  of  white 
and  red  paper,  cut  so  as  to  represent  strings 
of  copper  cash,  are  tied  to  a  stick,  which  is 
stuck  into  the  earth  on  top  of  the  tomb,  and 
left  fluttering  in  the  breeze,  as  an  evidence  to 
the  living  and  the  dead,  that  the  duties  of 
filial  piety  have  not  been  neglected. 

This  paper  money  is  of  a  very  economical 
kind.  It  represents  generally  the  bars  of  sil- 
ver called  sycee,  and  is  made  of  paper  covered 
with  tinfoil,  or  similar  material,  and  folded  in 
such  a  manner  as  to  resemble  the  shape  of  the 
real  silver.  Tliis  light  and  fragile  paper 
money   is  strung  on   threads,    and   burnt  in 

14 


158  WOESHIP    AT    THE    TOMBS. 

large  bundles  composed  of  many  strings 
tied  together.  In  the  families  of  the  poorer 
classes  the  women  devote  mnch  of  their  spare 
time  to  the  manufacture  of  this  important 
article,  which  always  finds  a  ready  sale. 

The  theory  of  the  Chinese  is,  that  a  man  has 
three  souls,  one  of  which,  at  death,  remains 
with  the  body,  another  with  the  tablet  retained 
in  the  family  mansion,  and  the  third  enters 
the  spiritual  world.  It  is  not  enough,  there- 
fore, to  worship  at  the  tombs.  In  every  re- 
spectable family  tliere  is  an  ancestral  hall  or 
shrine,  in  which  the  tablets  of  the  family 
ancestors  are  placed.  This  tablet  is  a  small 
board,  neatly  varnished,  on  which  is  written, 
commonly  in  gilt  letters,  the  name  of  the  de- 
ceased. Sometimes  in  the  more  wealthy  fami- 
lies, a  separate  room  or  building  is  set  apart 
for  these  ancestral  tablets,  but  more  commonly 
a  small  shrine  is  placed  against  the  back  wall, 
or  partition  of  the  room  used  as  a  reception- 
hall  for  guests.  The  ordinary  worship  before 
this  shrine  consists  only  of  the  usual  bowling, 
and  the  burning  of  a  few  incense  sticks. 

The  universal  conviction  that  these  services 
are  essential  to  the  peace  and  comfort  of  the 
departed  spirit  is,  no  doubt,  the  principal  rea- 
son of  that  strong  desire  for  posterity  which  is 
characteristic  of  the  Chinese.     This  desire  is 


WORSHIP    AT    THE    TOMBS.  150 

in  many  cases  the  sole  reason  for  marrying 
more  than  one  wife.  Sometimes  a  son  is 
adopted  into  a  family  fhat  he  may  perform  the 
ancestral  rites,  and  sometimes  boys  are  stolen 
for  the  purpose  of  being  tlms  adopted.  It  is 
male  descendants  that  are  wanted,  because 
daughters  are  not  expected  to  perform  these 
rites,  and  when  they  marry  they  belong  to  the 
husband's  family.  Tliey  are  therefore  not  im- 
portant so  far  as  this  object  is  concerned. 


CHAPTEE   XX. 

ANCESTRAL  TEMPLES LANDS  SET  APART  FOR  THE 

DEAD CALLING    BACK    THE    SPIRIT SWEEPING 

AWAY    THE    SPIRIT SPIRITUAL    MARRIAGES  — 

FEEDING  THE  GHOSTS. 

Besides  the  ancestral  hall  in  the  dwelling- 
house,  many  families  have  also  an  ancestral 
temple.  Many  of  these  femples  are  large  and 
costly  buildings,  and  they  are  often  decorated 
with  a  richness  and  elegance  seldom  seen  in  the 
public  temples.  These  buildings  have  in  most 
instances  been  erected  by  former  generations, 
and  some  of  them  have  been  maintained  lor 
hundreds  of  years.  In  most  cases,  indeed,  the 
original  families  have  increased ;  so  that  many 
families,  more  or  less  nearly  related,  and  all 
bearing  the  same  name,  claim  an  interest  in 
these  buildings,  and  in  the  advantages  con- 
nected with  them.  In  many  instances  the 
families  have  become  poor,  and  the  evidence 
of  this  is  often  seen  in  the  dilapidated  state  of 

160 


ANCESTRAL    TKMPLE8.  101 

the  ancestral  temple  ;  but  they  are  commonly 
kept  in  good  repair.  There  are  not  many  in- 
stances in  which  these  buildings  are  diverted 
from  their  original  purpose.  Avarice  might 
prompt  to  a  sale,  but  a  superstitious  fear  of 
the  consequences  would  generally  prevent  it. 
The  number  of  persons  interested,  too,  is  gene- 
rally so  great,  that  it  is  not  easy  to  secure  the 
necessary  unanimity. 

Yet  at  Ningpo  a  family  was  found  willing 
at  first  to  rent,  and  afterwards  to  sell,  their 
ancestral  temple.  The  temple  was  built  in  a 
large  inclosure,  surrounded  by  a  high  brick 
wall,  and  the  property  was  very  valuable. 
The  amount  of  money  paid  for  it,  in  connec- 
tion with  the  necessities  of  the  family,  over- 
came all  their  fears,  both  of  the  departed 
spirits  and  of  the  public  odium.  The  temple 
is  now  used  by  the  Presbyterian  Mission  of 
Ningpo  as  a  printing-office,  and  many  millions 
of  pages  of  Christian  tracts,  and  of  the  Bible, 
have  gone  forth  from  this  ancestral  hall,  con- 
secrated by  some  heathen,  long  since  gone  to 
his  account,  to  the  work  of  providing  for  the 
wants  of  the  soul  after  death.  May  many 
souls,  in  ages  yet  to  come,  rejoice  in  that  bet- 
ter provision  for  the  wants  of  the  soul,  for  the 
dissemination  of  which  it  is  now  employed. 

The  offerings  presented  to  the  dead  are  con- 

14* 


162      LANDS  SET  APART  FOR  TRE  DFAD. 

sidered  important  to  the  repose  of  the  departed 
spirit,  and  every  Chinese  is  therefore  anxious 
to  die  in  the  assurance  that  this  matter  will  be 
attended  to.  Nor  are  they  always  w^illing,  if 
they  can  avoid  it,  to  leave  this  to  the  contin- 
gencies of  the  varying  fortunes  of  their  pos- 
terity. With  the  view  of  securing  the  proper 
attention  to  the  wants  of  the  spirit  after  death, 
it  is  not  uncommon  for  men  who  have  a  little 
property  to  leave  to  their  heirs,  to  reserve  a 
small  portion  for  themselves  ;  unless  some  such 
provision  has  already  been  made  by  some  of 
the  family  ancestors  of  a  former  generation. 
A  small  piece  of  land  is  designated,  the  pro- 
duce of  which  is  to  be  employed,  so  far  as 
necessary,  for  providing  the  annual  ancestral 
offerings.  The  land  thus  set  apart  is  culti- 
vated by  the  heirs  in  rotation,  in  the  order  of 
their  ages.  This  order  is  maintained  from 
generation  to  generation.  As  the  families  are 
multiplied  with  the  lapse  of  time,  and  divided 
into  distinct  and  separate  branches,  each 
branch  has  its  turn  for  ploughing  the  ances- 
tral field,  and  offering  the  prescribed  sacri- 
fices. 

This  duty  is  commonly  attended  with  some 
pecuniary  advantage,  though  it  may  also  be 
attended  with  some  loss  The  person  who 
has  charge  of  the  land  is  allowed  to  appropri- 


ANCESTRAL    FEAST.  1C3 

ate  to  himself  all  that  remains  after  defraying 
the  expenses  of  the  ancestral  offerings  for  the 
year.  But  he  is  expected  to  invite  the  other 
families  of  the  clan  to  feast  upon  the  viands 
offered  to  the  dead.  He  must  therefore  regu- 
late these  offerings,  not  only  by  the  number 
of  the  departed  spirits  to  be  provided  for,  but 
by  the  number  of  the  living  who  are  to  par- 
take of  the  feast.  The  circle  of  relatives  hav- 
ing a  right  to  be  invited  to  this  feast  is  how- 
ever made  so  small  that,  in  most  cases,  the 
produce  of  the  land  more  than  covers  the 
expense  of  the  entertainment. 

In  this  way  the  worship  of  ancestors  may 
be  a  source  of  temptation  to  Chinese  Christ- 
ians, both  by  the  odium  consequent  on  neg- 
lecting it,  and  by  the  pecuniary  advantage 
which  they  may,  in  some  instances,  be  obliged 
to  forego  if  they  refuse  to  present  the  required 
offerings. 

The  amount  of  land  thus  set  apart  for  the 
ancestral  offerings  must  be  very  great.  In 
the  north  of  China,  especially  in  the  immedi- 
ate vicinity  of  large  cities,  a  large  proportion 
of  the  land  may  be  considered  as  belonging 
to  the  dead.  Tlie  ancestral  temples,  the  sacred 
fields,  the  extensive  burying-grounds  of  the 
rich,  the  spacious  tombs  of  the  middling 
classes,   and  the    numberless    graves    of  the 


164  TOMBS    AND   BURIAL   PLACES. 

poor,  cause  a  very  material  deduction  from 
the  available  resources  of  the  living.  If  all 
the  graves  in  the  immediate  vicinity  of  Ningpo 
were  collected  into  one  buryiDg-ground,  the 
city  of  the  dead  would  be  considerably  larger 
than  the  city  of  the  living.  Nothing  but  a 
firm  conviction  of  its  importance  to  their  wel- 
fare could  induce  a  people  so  penurious,  and 
so  poor,  to  waste  so  much  of  their  fertile  land 
by  unnecessarily  employing  it  for  the  sepul- 
ture of  the  dead. 

The  Chinese  seldom  remove  with  their  fami- 
lies from  one  province  to  another,  with  the  in- 
tention of  planting  themselves  permanently  in 
their  new  home.  When  business  calls  them 
away,  even  if  the  absence  be  prolonged  for 
years,  they  generally  leave  the  family  behind  ; 
or  if  not,  they  cherish  the  purpose  of  returning 
again,  in  due  time,  to  the  place  of  their  nati- 
vity. They  deem  it  important  to  have  their 
bodies  buried  in  the  place  where  their  pos- 
terity are  to  live,  so  that  they  may  not  be  left 
without  the  usual  offerings ;  and  this  is,  no 
doubt,  one  reason  why  they  cling  so  tena- 
ciously to  their  native  place. 

When  a  man  dies  abroad  the  body  is  always 
removed,  if  the  family  can  meet  the  expense, 
to  its  native  town.  It  is  for  this  reason,  pro- 
bably, that  the  dead  bodies  of  Chinese  have 


CALLING    BACK    THE    SPIRIT.  165 

been  taken  back  to  China  from  California, 
notwithstanding  the  heavy  expense  of  such  a 
removal.  Sometimes  the  body  is  burnt,  and 
the  ashes  carried  back  to  the  family  burying- 
phice.  In  most  cases,  however,  they  are  satis- 
lied  with  merely,  as  they  say,  "  calling  back 
the  spirit."  In  the  case  of  one  lost  at  sea,  this 
is  the  only  remedy.  In  order  to  accomplish 
this  object  the  assistance  of  the  priests  is 
necessary,  and  the  ceremony  must  be  per- 
formed, if  possible,  on  the  bank  of  some  stream 
of  water,  since  the  watercourses  are  the  great 
highways  of  travel  by  which  the  spirit  may  be 
expected  to  return. 

The  priests,  with  some  members  of  the 
family,  repair  to  the  river  bank.  One  of  the 
group  holds  in  his  hand  a  long  bamboo  sap- 
ling, with  a  few  green  branches  at  the  top. 
On  these  branches  a  looking-glass,  a  small 
package  of  rice,  and  a  suit  of  clothes  are  sus- 
pended. The  clothes,  if  possible,  are  such  as 
have  been  worn  by  the  deceased.  The  priests 
chant  their  prayers  and  spells  in  the  direction 
of  the  place  at  which  the  person  died.  The 
din  of  gongs,  cymbals,  drums,  and  harsh  mu- 
sical instruments,  serves  to  guide  the  absent 
spirit  to  its  place.  It  takes  up  its  abode  in 
the  old  familiar  garment,  and  then  the  pro- 
cession returns  home  wdth  their  prize,  and  the 


166  SWEEPING    AWAY    THE    SPIRIT. 

spirit  attaches  itself  to  the  tablet  previously 
prepared  for  its  use. 

It  is  not  to  be  supposed  that  these  rites  are 
for  all  the  dead.  Children  are  expected  to 
pay  this  homage  to  their  parents  and  ances- 
tors, but  nothing  of  the  kind  is  required  or  ex- 
pected from  the  parent  to  the  child.  Un- 
married children  are  buried  without  much 
ceremony,  and,  as  a  general  rule,  no  provision 
is  made  in  their  case  for  the  necessities  of  the 
soul.  On  the  death  of  very  young  children, 
so  far  from  providing  for  them,  they  have  a 
ceremony,  the  object  of  which  is  just  the 
opposite  of  that  last  described.  Great  pains 
are  taken  to  drive  away  the  spirit,  and  the 
little  one,  lately  so  much  loved,  is  regarded 
as  an  enemy.  Superstition  not  only  sets  aside 
the  dictates  of  reason  and  common  sense,  and 
runs  counter  to  the  laws  of  God,  but  also 
comes  between  the  yearnings  of  natural  affec- 
tion and  its  proper  object,  and  severs  the  ten- 
derest  ties  by  which  human  hearts  can  be 
bound  together. 

A  little  child  has  died.  'No  cries  or  loud 
lamentations  betoken  the  sorrow  of  the  be- 
reaved parent ;  but  there  are  deafening  noises 
of  powder-crackers,  gongs  and  cymbals.  This 
is  designed  to  frighten  the  spirit  from  the 
house.     To  insure  this  effect,  a  priest  of  the 


SWEEPING    AWAY    THE    SPIRIT.  167 

Tall  sect  is  called  in  to  chant  prayers,  and  use 
the  magic  spells  which  drive  away  ghosts  and 
inonstrons  appearances.  The  priest  first  takes 
a  new  broom  and  barns  it  to  ashes,  after  which 
lie  proceeds  with  his  incantations.  The  incan- 
tations finished,  he  takes  a  broom  in  his  hand, 
carries  it  a  hundred  paces  from  the  door,  and 
throws  it  off  as  far  as  he  can.  Thus  the  cere- 
mony is  ended,  the  little  one  is  '*  swept  away," 
and  the  family  is  secured  from  the  intrusion 
of  the  spiteful  and  malignant  spirit  which  had 
been  cherished  in  its  bosom. 

But  why  all  this  effort  to  terrify  the  soul  of 
the  deceased  child  ?  It  is  the  offspring  of 
sujDerstition.  It  is  supposed  that  in  some  for- 
mer state  of  existence  the  child  had  receiv^ed 
an  injury  from  one  or  both  of  the  parents,  for 
which  it  desired  to  be  revenged ;  or  that  it 
had  some  claim  upon  them  for  a  debt  for 
which  it  was  determined  to  obtain  payment. 
It  was  for  some  such  purpose  as  this  that  the 
child  came  into  this  world,  and  quartered  it- 
self upon  the  parents,  subjecting  them  to  much 
trouble  and  expense,  and  then  leaving  them 
before  reaching  an  age  at  which  its  services 
could,  in  any  measure,  repay  them  for  their 
pains.  This  is  the  view  taken,  when  a  child 
dies  under  the  age  of  sixteen,  and  the  fear  is 
that  it  may  again  be  born,  for  a  similar  pur- 


168  BURIAL    OF    CHILDREN. 

pose,  as  the  child  of  the  same  parents.  It  is 
thus  that  their  ignorance  of  the  origin  of  our 
race,  and  of  all  that  relates  to  the  state  of  the 
dead,  leads  heathen  parents  to  do  violence  to 
any  feeling  of  natural  affection  which  may 
have  bound  them  to  their  offspring. 

It  must  be  said,  however,  to  the  honor  of 
human  nature,  that  some  Chinese  mothers 
manifest  the  genuine  yearnings  of  a  mother's 
heart,  and  refuse  to  allow  the  spirit  of  the  be- 
loved child  to  be  thus  unfeelingly  driven 
off. 

The  treatment  of  the  bodies  of  these  little 
ones  is  such  as  might  be  expected  from  the 
fact  that  they  are  looked  upon  as  enemies. 
Elder  children  are  allowed  a  coffin,  though  a 
very  poor  one,  but  it  is  commonly  laid  upon 
the  surface  of  the  ground  without  burial,  or 
any  protecting  covering.  Yery  young  chil- 
dren are  commonly  wrapped  up  in  matting, 
and  thrown  into  some  canal  or  river,  or  laid 
by  the  side  of  some  totnb,  or  at  the  foot  of  the 
city-wall.  Being  unprotected,  they  are  soon 
eaten  up  by  the  dogs  and  birds. 

Sometimes  persons  desirous  of  performing 
meritorious  deeds,  build  receptacles  for  the 
bodies  or  bones  of  infants.  These  are  small 
structures  of  stone  or  brick,  some  eight  or  ten 
feet  high,   built  without  a  door,  but  with  a 


MARRIAGE    OF    SPIRITS.  169 

small  aperture  through  which  the  bodies  may 
be  thrown.  It  is  a  meritorious  work  to  collect 
the  bones  of  the  unburied,  and  to  put  them 
into  such  a  place  of  sepulture ;  but  as  these 
structures  are  not  very  numerous,  many 
parents  are  not  willing  to  trouble  themselves 
so  much  as  to  carry  the  body  of  a  child  so 
far. 

Yet  there  are  cases  in  which  some  attention 
is  paid  to  the  wants  of  the  spirits  even  of  the 
young.  It  is  not  uncommon  to  see  a  proces- 
sion passing  through  the  streets,  in  wdiich  is 
borne  a  sedan-chair,  decorated  with  the  bran- 
ches of  the  Hr  tree,  and  containing  the  tablet 
of  some  deceased  person.  It  is  a  marriage 
procession.  Instead  of  the  bride,  however,  it 
is  the  spirit  of  the  bride  that  occupies  the 
marriage  chair,  and  is  thus  born  to  the  solem- 
nization of  the  nuptials.  Children  betrothed 
by  their  parents  have  both  died  before  the 
time  for  the  marriage  had  arrived,  and  there- 
fore their  spirits  must  be  united  by  the  solem- 
nization of  the  marriage  ceremony  here  on 
earth,  l^or  is  this  ceremony  observed  only  in 
case  of  a  prior  betrothal.  Sometimes  the  par- 
ents of  deceased  children  enter  into  a  marriage 
contract  in  their  belialf,  and  the  nuptials  are 
celebrated  in  due  form. 

When  a  family  becomes  extinct  the  spirits 

15 


170  FEEDING    THE    GHOSTS. 

of  their  dead  are  not  neglected.  There  is  so 
much  fear  on  the  part  of  the  community  lest 
they  should  bring  evil  upon  them  if  their 
wants  are  not  supplied,  that  all  who  have  the 
means  are  glad  to  contribute  something  for 
their  relief.  The  ancestral  tablets  of  such 
families  are  collected  together,  sometimes  in  a 
temple  built  expressly  for  the  purpose,  and 
sometimes  in  a  room  hired  from  the  priests  in 
some  Buddhist  or  Tauist  temple.  Persons  are 
hired  to  provide  the  needful  offerings  at  the 
proper  times. 

In  the  seventh  month  in  each  year,  a  public 
feast  is  provided  for  the  benefit  of  all  such 
wandering  hungry  ghosts  a-s  liave  no  one  to 
provide  for  them.  The  expenses  are  defrayed 
by  a  subscription  among  the  shopkeepers  in 
the  street  or  neighborhood  in  which  the  cere- 
monies are  performed.  Buddhist  priests  are 
hired  to  officiate  on  the  occasion,  and  a  band 
of  musicians  is  employed  to  second  the  prayers 
of  the  priests,  and  to  attract  and  gratify  the 
hungry  ghosts. 

A  high  staging,  covered  in  with  bamboo 
matting,  is  erected  in  some  open  space,  or  it 
may  be  directly  over  the  street,  extending 
from  one  side  to  the  other,  to  the  no  small  in- 
convenience of  those  who  may  wish  to  pass. 
On  this  staging  tables  are  placed,  covered  with 


FEEDING   THE    GHOSTS.  171 

savory  dishes  of  pork,  fowls,  and  vegetables, 
with  a  little  tea  and  wine,  and  some  fruits  and 
flowers.  Here  the  priests,  in  the  midst  of  the 
noisy  cUuigor  of  the  musicians,  go  through 
their  prayers  and  incantations,  before  the 
image  of  Yen-lo,  the  King  of  Hades.  At  the 
same  time  abundant  supplies  =of  money  and 
clothing  are  provided  for  the  destitute  spirits. 
Large  quantities  of  paper  money  and  paper 
garments  of  all  patterns,  may  be  seen  flutter- 
ing in  the  breeze,  suspended  from  cords  passed 
back  and  forth  from  one  side  of  the  street  to 
the  other.  These  are  all  gathered  at  the  pro- 
per time,  and  transmitted  to  the  spirits  through 
the  flames.  When  the  spirits  have  had  suffi- 
cient time  to  finish  their  meal,  the  rabble,  who 
have  been  looking  on,  are  allowed  to  help 
themselves  to  all  that  is  left.  They  find  it 
none  the  worse  for  having  been  appropriated 
by  the  ghosts  ;  but  they  are  sometimes  disap- 
pointed, for  a  vessel  that  seems  to  be  full, 
heaped  up  and  overflowing  with  delicious 
food,  is  found  to  be  occupied  beneath  with 
earth  or  shavings.  It  is  not  wrong  to  cheat 
the  poor  spirits  in  this  way,  since  they  do  not 
know  the  difference. 

This  ceremony  takes  place  at  night.  Nu- 
merous lanterns,  sometimes  gaily  painted  and 
of  curious  construction,  are  seen  hanging  in 


172  FEEDING   THE    GHOSTS. 

every  direction.  They  not  only  serve  as  deco- 
rations to  the  feast,  but  assist  the  spirits  in. 
selecting  such  garments  as  they  need.  The 
brilliant  display  of  lights,  the  long  lines  of 
gaily-colored  garments,  the  solemn  chant  of 
the  priests — the  drums,  gongs,  and  occasional 
bursts  of  shrill  music — the  motley  gronps  of 
spectators,  with  the  merr^^  laugh  and  cheer- 
ful sports  of  a  crowd  of  boys,  must  give 
to  the  occasion  an  attractive  charm  in  the 
eyes  of  men  wearied  with  labor  and  of  boys 
released  from  books.  The  pleasant  excite- 
ment connected  with  this  and  similar  festi- 
vals, might  of  itself  serve  to  perpetuate  them, 
even  if  the  people  should  no  more  believe  in 
the  reality  of  the  beneiits  derived  from  them, 
than  a  Christian  people  believe  in  the  reality 
of  the  fabled  visits  of  the  mirth-loving  Santa 
Claus. 


CHAPTER   XXI. 

SUPERSTITIOUS  FEAKS  AT  NINGPO  IN"  184:6. 

With  the  views  tliey  entertain  of  the  power 
of  disembodied  spirits,  and  of  their  influence 
on  the  affairs  of  this  world,  the  Cliinese  mnst 
necessarily  have  constantly  before  them  the 
fear  of  ghosts  and  hobgobHns.  This  is  always 
the  case,  but  circumstances  occasionally  occur 
which  give  peculiar  power  to  these  painful 
fears.  This  was  singularly  exemplified  at 
Ningpo  in  the  summer  of  the  year  1846. 

During  that  summer,  a  long-continued 
drought  threatened  to  destroy  entirely  the  rice 
crop,  and  the  people  were  not  a  little  excited 
and  alarmed  in  consequence.  The  usual  mea- 
sures were  employed  to  induce  the  gods  to 
send  rain.  Processions  in  honor  of  the  Drasfon 
Avere  of  almost  daily  occurrence.  The  slaugh- 
ter of  animals  was,  for  many  weeks,  strictly 
prohibited,  and  the  magistrates  repaired  every 
morning  to  one  of  the  large  temples  to  ofier 

J5*  173 


174  SUPERSTTTIOTJS   FEARS. 

•up  their  prayers.  Yet  the  rain  did  not 
come. 

In  the  month  of  June,  rumors  were  dili- 
gently circulated  that  a  gang  of  desperadoes 
were  engaged  in  putting  out  poisoned  cakes 
in  order  to  poison  as  many  persons  as  they 
could.  They  would  drop  them  in  the  streets, 
or  slip  them  in  among  those  in  the  bakers' 
shops.  Placards  were  put  up  in  conspicuous 
places,  cautioning  people  to  beware.  It  was 
stated  that  in  a  neighboring  town  many  per- 
sons had  died  in  this  way,  and  that  when 
their  friends  went  to  the  graves  to  weep  they 
found  that  the  coffins  had  been  opened,  and 
that  the  eyes  of  the  deceased  had  been  cut 
out,  and  the  brains  abstracted,  for  the  pur- 
pose, it  was  supposed,  of  making  medicine. 

After  this  it  was  reported  that,  on  a  certain 
night,  all  the  fowls  lost  some  of  their  principal 
feathers,  and  this  remarkable  fact  was  ac- 
counted for  by  supposing  that  they  had  been 
plucked  by  ghosts,  who  designed  to  use  them 
for  swords,  to  be  employed  in  killing  men  and 
women. 

These  rumors  gradually  passed  aw\ay,  but 
the  long  continuance  of  the  drought,  and  the 
real  danger  of  a  serious  calamity,  kept  the 
public  mind  in  an  excitable  state.  About  the 
first    of  August  a    fresh  rumor,  of  a  more 


SUPERSTITIOUS   FEARS.  175 

alarming  character,  was  started.  Placards 
were  put  up  at  the  city  gates  and  other  ])ul)lic 
places,  stating  that  some  of  the  neighboring 
districts  were  beginning  to  be  annoyed  by  the 
visits  of  evil  spirits,  and  that  they  might  soon 
be  looked  for  at  JSfingpo.  The  people  were 
exhorted  to  guard  against  such  an  intrusion 
by  beating  gongs,  and  by  pasting  charms  over 
their  doors.  These  suggestions  were  eagerly 
adopted,  and  soon  there  was  a  great  demand 
for  both  o-ono-s  and  charms.  These  charms  were 
merely  slips  of  yellow  paper,  on  which  were 
written  four  mysterious  characters,  the  mean- 
ing of  which  no  one  pretended  to  understand. 

Then  a  story  was  started,  that  some  persons 
living  near  the  east  gate  had  been  aroused  from 
their  sleep  in  the  night  by  strange  noises,  as 
though  a  large  body  of  men  were  marching 
through  the  street,  with  loud  outcries.  Yet  on 
looking  out,  not  a  sign  of  a  human  being  was  to 
be  seen.  Similar  noises  were  afterwards  heard 
in  the  air,  and  many  thought  they  were  caused 
by  the  ghosts  of  the  Chinese  and  English  sol- 
diers who  had  fallen  during  the  war.  They 
were  lighting  their  battles  over  again.  The 
expected  inroad  from  the  spiritual  world,  it 
was  said,  might  be  daily  looked  for. 

These  spiritual  visitants  were  called  Tsz'- 
ane — "  Paper-men" — and   were   supposed    to 


176  SUPKRSTITIOCS  FKARS. 

be  brought  in  by  the  use  of  magic  arts.  They 
are  paper  men  converted  by  conjurors  into 
real,  thongli  invisible  men.  In  the  "History 
of  the  Three  States,"  a  very  popular  histori- 
cal novel,  it  is  stated  that  on  one  occasion, 
during  the  progress  of  a  battle,  paper  men 
and  horses  were  transformed  into  real  cavalry, 
and  their  power  was  broken  only  by  the  use 
of  counter  magic,  and  the  pouring  out  of  a 
mixture  of  the  blood  of  swine,  sheep,  and  dogs. 
Such  were  the  visitors  to  be  expected,  and  it 
might  be  presumed  that  their  object  could  be 
no  other  than  to  bring  upon  the  people  calam- 
ities and  death. 

Singularly  enough,  just  at  this  juncture, 
while  all  were  expecting  this  terrible  visita- 
tion, about  four  o'clock  on  the  morning  of  the 
fourth  of  August,  the  whole  population  were 
suddenly  aroused  from  their  slumbers  by  a 
fearful  commotion.  Every  one  felt  his  bed 
shaking  with  great  violence,  and  on  jumping 
up,  found  the  house  itself  rocking  upon  its 
foundations.  At  the  same  time,  a  mysterious 
and  awful  noise  was  heard  rollino:  alono^  like 
muttering  thunder,  some  thought  in  the  air, 
some  thought  under  ground.  The  tiles,  too,  of 
the  roof  were  heard  rattling  as  if  w^ith  the. 
tread  of  many  men.  A  universal  cry  of  hor- 
ror and   dismay  instantly    arose   from   every 


SUPERSTITIOUS    FEARS.  177 

part  of  the  city,  and  the  cry  was  echoed  from 
house  to  house.  "  The  ghosts  have  come,  tlie 
ghosts  have  come."  And  then  could  be  heard 
tlie  din  of  o:ono:s  boomiiio^  throuo^h  the  still  ni^rht 
air  ;  for  the  silent  gloom  of  the  night,  and  the 
stillness  of  the  atmosphere,  served  to  increase 
the  universal  fright.  The  people  seemed 
frantic  with  terror.  Every  article  that  could 
make  a  noise  was  called  into  requisition. 
Tables  and  chairs,  pots  and  kettles,  were  lustily 
pounded,  while  those  who  could  do  nothing 
else  were  leaping  up  and  down,  throwing  up 
their  arms,  clapping  their  hands,  and  scream- 
ing with  all  their  might.  This  horrid  din, 
mingled  with  the  wild  shrieks  of  a  quarter  of  a 
million  of  people,  might  truly  have  been  well 
nigh  sufficient  to  convince  the  most  unbeliev- 
ing, that  the  Prince  of  Darkness  had  indeed 
appeared  with  his  demon  host. 

Of  all  that  vast  population,  perhaps  not  one 
thought  of  any  other  way  of  accounting  for 
the  disturbance  than  by  attributing  it  to  evil 
spirits.  When  it  was  suggested  that  it  was 
an  earthquake,  the  explanation  was  not  ac- 
cepted. One  man,  of  respectable  standing, 
and  a  literary  graduate,  offered  an  argument 
against  such  a  supposition,  which  he  evidently 
thought  sufficient  to  settle  the  question.  He 
said  that  if  it  had  been  an  earthquake,  it  would 


178  SUPERSTITIOUS    FEARS. 

of  course  have  been  predicted,  like  an  eclipse 
of  the  sun,  in  the  Imperial  Almanac  !  If  the 
shock  had  been  more  severe,  perhaps  the 
people  would  have  been  more  easily  convinced 
that  it  was  indeed  an  earthquake:  but  no 
liouses  were  destroyed,  and  no  lives  were 
lost. 

After  a  few  days,  as  the  news  came  in  from 
other  places,  the  conviction  became  pretty 
general  that  it  was  in  fact  an  earthquake ;  but 
its  effect,  nevertheless,  was  to  keep  up,  and 
greatly  increase,  the  excitement  about  the 
ghosts.  During  the  whole  month  of  August 
the  city  was  in  an  uproar,  and  the  beating  of 
gongs  and  drums  was  continued  every  even- 
ing. The  most  absurd  reports  were  constantly 
circulated  and  believed.  It  was  said  that  not 
only  ghosts  of  men,  but  of  lions  and  tigers  were 
to  appear,  and  that  they  would  be  far  more 
formidable  than  the  living  animals  them- 
selves. Again,  it  ^as  said  that  on  a  given 
night  six  persons,  who  were  born  in  certain 
years,  under  certain  astrological  influences, 
would  die  if  they  slept.  The  consequence 
was,  that  all  who  might  be  included  in  the 
number  spent  that  night  without  sleep. 

It  w^as  very  generally  believed  that  the  for- 
eigners residing  in  the  city  were  in  some  way 
connected  with  these  ghostly  visits,   though 


SUPERSTITIOiyS    FEAKS.  179 

some  thoufr^it  it  inio:ht  be  the  work  of  Roman 
Catholics,  and  otliers  of  Buddliist  priests.  An 
English  missionary  lady  was  supposed  to  pos- 
sess peculiar  power  as  an  enchantress ;  and 
the  mothers  of  some  of  her  pupils  visited  her 
school  in  great  anxiety  lest  their  daughters 
had  been  murdered  or  bewitched. 

The  writer  was  himself  residing  at  that  time 
within  the  city,  and  frequently  walked  with 
his  family  on  the  city  wall.  These  evening 
walks  were  thought  by  €ome  to  be  cennected 
with  their  demoniacal  enemies.  The  report 
was  soon  current  in  the  city  that  he  kept  mul- 
titudes of  these  demons  shut  up  in  a  bottle, 
and  had  been  seen,  while  on  the  city  wall,  to 
draw  the  cork,  and  with  a  blast  from  his  mouth, 
and  a  movement  of  his  arms,  to  send  the  whole 
troop  flying  over  the  city  to  do  their  work  of 
death. 

The  excited  imaginations  of  the  people  ex- 
tracted food  for  their  fears  from  the  common- 
est  objects.  A  rag  doll,  knocked  about  by 
the  children,  or  even  a  child's  picture,  was  an 
object  of  terror. 

This  state  of  things  continued  until  the 
month  of  September,  when  the  rain  fell.  The 
excitement  however  had  previously  been  par- 
tially allayed  by  a  grand  processior^  in  honor 
of  the  God  of  War,  Ivwan-ti.     Tlie  authorities 


180  SUPERSTITIOUS  FEAKS. 

had  at  first  issued  proclamations  against  the 
beating  of  gongs,  and  other  noises,  but  finding  ^ 

this  inefi'ectual  they  changed  their  course,  and 
aided  the  people  in  the  use  of  means  to  get 
rid  of  the  pest.  They  offered  up  prayers  in 
the  temples,  and  contributed  largely  to  the 
procession  of  Kwan-ti. 

Such  facts  as  these  present  in  a  strong  light 
the  debasing  power  of  heathenism.  We,  in 
our  wisdom,  being  enlightened  by  the  word 
of  God,  may  laugh  at  such  superstitious  ter- 
rors. But  we  must  remember  that,  to  the  de- 
luded Chinese,  these  fears  are  realities.  If 
the  evils  dreaded  were  imaginary,  the  suffer- 
ing, the  intense  mental  excitement,  the  de- 
pressing anxiety,  were  all  as  real,  and  affected 
their  happiness  as  much,  as  if  they  had  good 
grounds  for  their  fears.  They  must  ever  con- 
tinue exposed  to  these  baseless  terrors  until 
the  Bible  brings  them  relief. 


CHAPTER  XXII. 

NECROMANCY — THE   ADOPTED    DAUGHTER   OF   THE 

SEVEN     SISTERS TABLE-TURNING SPIRITUAL 

WRITING. 

Entertaining  the  views  of  the  powder  and 
influence  of  disembodied  spirits  which  have 
been  described,  the  Chinese  could  not  be  ex- 
pected to  avoid  the  practice  of  necromancy. 
They  are  quite  at  home  in  the  art,  and  are  tar 
in  advance  of  the  most  expert  among  the  table- 
turning,  spirit-rapping,  necromancers  of  our 
own  Bible-enlightened  republic.  We  shall  see, 
too,  that  the  forms  which  the  demoniacal  art 
has  assumed  in  this  country,  were  long  ago 
anticipated  by  our  less  enlightened  and  much 
despised  brethren,  on  the  other  side  of  the 
world. 

A  common  mode  of  practising  the  art  is 
that  in  which  the  spirit  takes  possession  of  the 
body  of  the  necromancer — or  to  speak  in  the 
modern  style — the  medium— and  utters  through 

16  181 


182  NECROMANCY. 

liis  or  lier  organs,  the  desired  response.  In 
this  case  the  performer  is  wrought  upon  by 
incantatiouSj  until  thrown  into  a  kind  of  frenzy, 
or  into  something  like  the  mesmeric  sleep,  and 
while  thus  in  a  state  of  insensibility,  his  utter- 
ances  ai-e  regarded  as  infallible.  The  inquiry 
may  relate  to  the  issue  of  a  disease,  or  the 
means  by  which  it  may  be  healed.  Perhaps 
the  inqnirer  wishes  to  know  where  certain  lost 
or  stolen  property  is  to  be  found  ;  or  it  may 
be,  seeks  some  general  information  as  to 
his  future  prospects,  or  as  to  the  best  means 
of  speedily  making  his  fortune.  In  other  cases 
it  is  desired  to  obtain  some  information  as  to 
the  condition,  or  wishes,  of  a  deceased  rela- 
tive. 

The  following  narrative  will  serve  to  give 
an  idea  of  the  Chinese  view  of  the  powers 
of  a  sorceress.  It  is  abridged  from  a  narra- 
tive drawn  up  by  a  missionary  at  Canton,  but 
in  its  details  it  is  thoroughly  Chinese,  and  the 
circumstances  might  have  occurred,  with  per- 
haps slight  modifications,  in  any  part  of  the 
empire.  The  facts  were  given  by  a  Chinese 
gentleman,  who  witnessed  the  exhibition  in 
the  house  of  his  sister. 

The  sorceress,  or  "  medium,"  called  herself 
the  adopted  daughter  of  the  seven  genii  sisters. 
Tlie  incantation  began  by  placing  seven  in- 


THE  sp:ven  sisters.  183 

ceiise-sticks  on  the  outer  sill  of  tlie  window. 
The  medium  then  lay  down  upon  a  couch,  and 
muttered  something  in  a  low^  tone  for  some 
ten  minutes,  and  thus  sank  away  into  a  trance. 
Her  limbs  were  rigid  but  trembling  violently ; 
her  body  cold  and  pale.  While  in  this  state 
slie  gave  forth  the  mysterious  utterances  in  a 
low  and  plaintive  tone. 

Her  spirit  having  now  gone  up  to  the  man- 
sion of  the  seven  sisters,  was  heard  in  conver- 
sation with  them.  The  sisters  were  all  abroad 
in  the  earth  attending  to  their  duties,  except 
the  fifth,  who  was  delighted  to  see  her  daugh- 
ter, and  called  a  servant  to  boil  some  tea. 
They  afterwards  took  dinner  together. 

The  spectators  here  on  earth,  being  now 
aware  of  the  presence  of  the  sister  in  the  body 
of  the  sorceress,  invited  her  into  the  garden. 
She  replied — "  I  do  not  like  to  go  into  gardens  : 
it  is  ray  place  to  superintend  family  residences, 
and  tombs  on  the  hills,  and  nothing  else." 
She  was  then  requested  to  make  an  examina- 
tion of  the  house.  "Towards  what  quarter 
does  your  house  front?"  she  inquired.  "It 
looks  tow^ards  the  north,"  the  lady  replied.  So 
the  sister  entered  it,  but  stopped  at  the  door 
and  remarked — "  The  lintel  of  this  door  is  not 
level."  Having  come  in,  she  said,  "  The  well 
is  properly  located,  and  so  is  the  seat  of  the 


184:  THE    SEVEN    SISTERS. 

god  of  it."  She  examined  tlie  seats  of  the 
"  guardians  of  the  door,"  and  said  thej  were 
all  right ;  but  expressed  regret  that  the  "  lord 
of  the  earth  "  was  placed  so  much  in  the  dark. 
She  thought  it  very  desirable  to  let  him  have 
more  light.  Then  she  looked  at  the  places  of 
the  principal  gods,  and  at  the  ancestral  tablets, 
and  said  they  were  "  unusually  well  situated." 
She  then  turned  and  went  into  the  kitchen. 
Here  she  remarked,  "  The  seat  of  the  god  of 
the  fireplace  is  an  uneasy  one  ;  you  had  better 
change  it,  and  make  it  front  towards  the 
west." 

Finally  the  sister  went  to  the  chamber,  and 
behold  there  sat  tlie  ghost  of  an  old  aunt.  She 
had  been  dead  nearly  ninety  years ;  and, 
through  the  lips  of  the  sorceress,  uttered  a  long 
discourse,  bewailing  her  mother's  negligence 
in  not  having  provided  her  with  a  husband. 
She  complained  that  she  was  lonely  and  deso- 
late ;  and  that  her  clothes  were  old  and  rag_ 
ged.  When  she  at  length  announced  her 
intention  to  go  home,  her  niece  inquired, 
"Where  does  my  aunt  reside?"  The  ghost 
replied — "  The  place  where  1  stay  is  under 
your  bed."  "  But,"  said  the  niece,  in  alarm, 
"  May  1  not  request  you  to  go  to  the  altar  of 
the  gods,  and  take  a  place  there  ?"  The  old 
lady  replied,  "  Niece,  you  have  never  treated 


MENTAL    SUFFERING.  185 

me  with  proper  regai'd,  and  therefore  1  stay 
under  your  bed  to  do  3'ou  injury  unawares. 
But  after  three  years  I  will  undergo  another 
metamorphosis,  and  have  another  body,  and 
then  your  family  will  be  in  no  more  danger." 
AVhen  the  sorceress  awoke  from  her  trance, 
she  declared  she  knew  nothing  of  what  she  had 
been  saying.  Those  who  witnessed  the  pro- 
ceeding were  perfectly  satisfied  that  the  whole 
was  a  reality.  Henceforth  the  ghost  of  the 
old  aunt  becomes  a  source  of  constant  and  ter- 
rible anxiety  and  alarm.  The  necessary  con- 
sultations with  the  sorceress  and  her  coadju- 
tors, as  to  the  best  means  of  remedying  the 
evils  thus  made  known,  become  a  means  of  no 
small  pecuniary  profit  to  them  ;  and  the 
changes  in  the  position  and  construction  of 
diHereut  parts  of  the  house  involve  the  family 
in  heavy  expenses.  Such  a  hallucination  can- 
not but  be  a  cause  of  intense  mental  suffering ; 
yet  very  few  are  the  Chinese  families  w^ho  are 
not,  sometimes  in  a  greater,  sometimes  in  a 
less  degree,  under  the  influence  of  these  hor- 
rible apprehensions.  This  should  be  no  mat- 
ter of  surprise  when  we  consider  the  numbers 
who,  in  the  midst  of  the  light  of  revelation, 
are  the  dupes  of  a  similar  credulity.  A  Chris- 
tian people  should  not  mock  at  their  fears,  but 
rather  pity  them,  and  give  them  that  light  be- 

16* 


186  GHOSTS   OF   ANIMALS. 

fore  which  the  darkness  of  superstition  shall 
flee  away. 

Not  only  the  spirits  of  men,  but  even  the 
ghosts  of  animals  sometimes  impart  informa- 
tion through  these  conjurers.  In  1852,  aTau- 
ist  priest  at  Shanghae  professed  to  be  in  com- 
munication with  the  ghost  of  an  old  fox,  which 
lived  several  thousand  years  ago.  The  fox 
had  become  a  young  lady,  and  would  converse, 
through  the  priest,  with  persons  who  wished 
to  know  the  best  means  of  promoting  their 
worldly  interests.  He  was  probably  a  ven- 
triloquist ;  but  after  gulling  some  of  his  dupes 
out  of  considerable  sums  of  money,  his  impos- 
ture was  discovered ;  and  the  consequence 
was  that  a  severe  personal  castigation  was  in- 
flicted upon  him. 

Table-turning  and  spiritual  manifestations 
are  not  unknown  in  China.  In  this,  as  in 
many  other  things,  they  are  in  advance  of  the 
practitioners  among  ourselves.  The  mode  of 
carrying  on  this  operation  is  somewliat  differ- 
ent from  that  in  vogue  in  the  United  States. 
The  table  is  turned  upside  down,  upon  a  pair 
of  chopsticks,  laid  at  right  angles  over  the 
mouth  of  a  mortar,  or  bowl,  filled  with  water. 
Four  persons  lay  one  hand  upon  each  leg  of 
the  table,  while  the  other  clasps  the  free  hand 
of  one  of  the  four,  and  thus  the  circle  is  com- 


TABLE   TURNING.  187 

pleted.  An  incantation  is  now  chanted  by 
the  "  medium,"  and  soon  the  table  begins  to 
move.  The  "  circle  "  move  with  it,  and  in  a 
minute  it  is  whirling  violently  upon  its  axis, 
until  it  is  thrown  violently  off  its  balance,  and 
falls  upon  the  floor.  The  motion  of  the  table 
is  universally  attributed  to  supernatural  agen- 
cy, but  it  seems  not  to  have  been  used  as  a 
means  of  communication  with  the  spiritual 
world. 

Tliere  is  no  necessity  for  resorting  to  so  clum- 
sy a  method  of  communication  with  the  dead. 
The  spirits  have  been  induced  to  write  their 
communications.  A  table  is  sprinkled  with 
some  kind  of  powder,  or  flour,  or  bran,  or 
dust :  then  a  small  basket,  without  a  handle, 
is  armed  with  a  pencil  or  chopstick,  which  is 
tied  to  its  edge,  or  thrust  through  its  inter- 
stices. The  basket  is  then  turned  upside  down, 
its  edges  resting  upon  the  tips  of  one  or  two 
fingers  of  two  persons  standing  on  opposite 
sides  of  the  table  ;  and  in  such  a  manner  that 
the  pencil  touches  the  powdered  surface.  In 
a  short  time  the  pencil  moves,  leading  after  it 
the  basket  and  the  fingers  on  which  it  rests, 
and  tracing  upon  the  dusty  table  lines  and 
figures  in  which  a  good  linguist  easily  recog- 
nizes the  characters  of  the  Chinese  laniz-uai^e. 
In  this  way  information  is  communicated  on 


188  SPIRITUAL   WRITING. 

subjects  of  which  the  operators  have  no  know- 
ledge. Sometimes  indeed  a  ghost  thus  in- 
voked may  be  imable  to  write  Chinese,  or 
may  be  unwilling  to  exercise  its  powers  ;  and 
then  nothing:  can  be  discovered  but  unmean- 
ing  lines  and  angles.  But  in  general  the  com- 
position is  good,  and  the  intbrmation  valu- 
able. 


CHAPTER    XXIII. 

ASTKOLOGY USE     OF     HOROSCOPES LUCKY     AND 

UNLUCKY    DAYS. 

Besides  the  evils  to  be  apprehended  from 
evil  spirits,  various  other  inliuences  are  ope- 
rating^ by  which  the  destinies  of  men  are  af- 
fected. The  air,  the  earth,  the  water,  the 
heavens,  are  all  exerting  mysterious  influences, 
for  good  and  for  evil,  which  are  to  be  attract- 
ed or  repelled.  It  is  not  strange  that  the 
heathen  should,  in  all  ages,  have  attributed  so 
much  power  to  those  mysterious  objects  which 
5hine  so  brightly  and  beautifully  in  the 
heavens,  and  perform  the  round  of  their  to 
them  incomprehensible  movements  with  such 
wonderful  regularity  and  precision.  Knowing 
nothing  of  the  nature  of  the  stars,  it  is  not 
strange  that  they  have  so  generally  been  led, 
by  the  suggestions  of  their  superstitious  views 
of  nature,  to  invest  them  with  the  powers  of 
deities,  and  look  upon  them  as  exercising  in- 

189 


190  STAR    WOKSHIP. 

fluences  over  the  affairs  of  men  correspond- 
ing with  their  a}3parent  magnitude  and  bril- 
liancy. 

Many  of  the  stars  are  worshiped,  both 
singly  and  collectively,  as  gods.  Temples  are 
erected  to  the  "Seven  Precious  Ones,"  or 
the  seven  principal  stars  of  the  constellation 
of  the  Great  Bear.  The  God  of  Literature,  to 
whom  the  aspirants  for  literary  fame  pray  for 
success,  resides  in  the  stars  of  the  same  con- 
stellation. 

The  Dipper,  called  Peh-teu,  the  "  Northern 
Peck,"  is  an  object  of  the  highest  veneration. 
The  star  Benetnasch  is  a  peculiarly  powerful 
and  fortunate  star.  The  official  residence  of 
magistrates  are  placed  under  its  j)rotection. 
In  front  of  every  such  official  residence  is  a 
high  detached  wall,  placed  so  as  to  cover  the 
great  front  gate  leading  to  the  principal  court 
of  the  building ;  and  on  this  wall  is  a  huge 
figure,  rudely  painted,  intended  apparently  to 
represent  a  lion,  though  very  unlike  anything 
in  nature.  This  is,  however,  the  embodiment 
of  the  powerful  star-god  who  protects  the 
place. 

The  peculiar  concatenation  of  causes  and 
effects  by  which  the  stars  are  connected  with 
earthly  affairs,  is  in  the  highest  degree  com- 
plicated and  abstruse.     The  wily  astrologist 


ASTROLOGICAI.    COMBINATIONS.  191 

has  ami)le  room  to  bring  out  any  result  which 
may  best  suit  his  own  purposes,  without  run- 
-iiing  any  risk  of  falling  into  a  mistake  which 
could  endanger  his  reputation. 

The  five  planets,  Mercury,  Yenus,  Mars, 
Jupiter,  and  Saturn,  are  designated  respec- 
tively the  water,  metal,  fire,  wood,  and  earth 
stars.  These  rule  over  the  year  and  its  four 
seasons,  controlling  the  operations  of  nature. 
They  are  denoted  by  black,  white,  red,  green, 
and  yellow.  They  stand  in  relation  respec- 
tively to  the  tastes,  salt,  pungent,  bitter,  sour, 
and  sweet,  and  also  to  the  north,  west,  south, 
east,  and  centre.  Then  they  have  also  their 
peculiar  connections  with  the  "  twelve 
branches,"  and  the  "  ten  stems,"  which  are 
characters  used  in  marking  the  years  of  the 
cycle  of  sixty  years,  and  wdth  the  twelve 
months  of  the  year,  and  the  twelve  hours  of 
the  day.  The  twelve  branches  are  again  de- 
noted by  twelve  animals — the  rat,  cow,  tiger, 
rabbit,  dragon,  snake,  horse,  sheep,  monkey, 
cock,  dog,  and  boar.  The  planets  are  further 
connected  with  the  twelve  signs  of  the  zodiac, 
and  with  the  twenty-eight  constellations. 
Then  each  day  of  the  year  is  designated  by  the 
name  of  one  of  the  twenty-eight  constellations 
in  uninterrupted  succession. 

In  this  combination  of  the  planets,  stars, 


192  HOROSCOPES. 

elements,  animals,  colors,  tastes  and  points  of 
tlie  compass,  we  have  a  system  of  influences 
wliicli  control  the  destinies  of  men,  and  regu- 
late mundane  aifairs.  The  results  of  these 
combined  influences  may  be  calculated,  and 
often  foretold.  Knowing  the  year,  month,  day 
and  hour  of  a  man's  ])irth,  we  know  tlie  star 
which  controls  liis  destiny,  and  the  modiflca- 
tions  imposed  on  the  influences  of  that  star  by 
the  other  influences  in  operation  at  the  same 
time. 

A  record  of  these  particulars  is  often  made 
in  a  book  kept  for  the  purpose  in  some  of  tho 
temples.  When  the  record  is  made  a  fee  is 
paid  to  the  priest  in  charge,  and  a  receipt 
taken  certifying  the  entry.  This  record  is 
looked  upon  as  equivalent  to  a  constant  prayer 
for  long  life  and  prosperity,  and  it  is  of  the 
utmost  importance,  too,  as  a  guide  to  the  divi- 
ners, who  are  consulted  in  reference  to  every 
important  undertaking.  In  sickness  a  know- 
ledge of  these  circumstances  is  of  importance, 
as  indicative  of  the  result,  or  of  the  mode  of 
treatment.  If  a  matrimonial  alliance  is  con- 
templated, the  first  step  to  be  taken  is  to  com- 
pare the  horoscopes  of  the  parties  to  be  united. 
If  the  practitioner  of  the  mysterious  art  de- 
cides that  they  are  under  the  control  of  antag- 
onistic influences,   whicL  would   produce  an 


LUCKY  AND    UNLUCKY    DAYS.  103 

unfortunate  union,  the  aftair  is  stopped  at 
once.     The  decision  is  final. 

When  one  dies  the  diviner  must  aerain  be 
consulted,  for  the  influences  which  prevailed 
at  his  birth,  and  their  combination  with  tliose 
which  were  in  the  ascendant  at  the  hour  of 
his  death,  are  the  basis  on  whitili  depends  the 
proper  selection  of  a  burial-place. 

Since  times  and  seasons  are  controlled  by 
stars,  which,  in  turn,  have  their  influences 
variously  modified  by  concurrent  or  opposing 
influences,  each  year,  month,  day,  and  hour, 
has  its  peculiar  character,  derived  from  the 
combined  result  of  these  various  influences. 
In  one  year  all  central  places  will  be  lucky, 
in  another  year,  the  reverse.  Now  the  be- 
nign influences  from  above  are  shed  upon  the 
north  quarter,  now  upon  the  south. 

So  also  each  day  has  its  own  special  charac- 
teristic. One  day  ie  fraught  with  happy  influ- 
ences for  all  mankind.  Another  is  loaded 
with  evil,  and  only  evil,  for  all.  One  day  is 
fortunate  for  one  man,  but  sheds  a  curse  upon 
another  :  or,  it  gives  success  to  one  class  of 
undertakings,  but  is  sure  to  surround  another 
class  with  inscrutable  difl&culties  and  dan- 
gers. 

It  is  one  of  the  important  duties  of  the  As- 
tronomical Board,  at  the  capital,  to  ascertain 

17 


194:  EFFECTS    OF    SDPKRSTrriON. 

beforehand  the  peculiar  character  of  each  chi}^, 
and  to  note  it  m  the  Imperial  Almanac,  for 
the  information  of  the  people.  Thus  every 
act  of  life,  of  the  least  importance,  is  depend- 
ent upon  these  ever-varying  influences  ;  and 
all  must  consult  the  Almanac,  if  not  thesootli- 
sayer,  before  entering  upon  any  important 
undertaking.  By  these  vain  and  foolish  re- 
straints upon  their  freedom  of  action,  the  spirit 
of  enterprise  is  repressed,  business  is  hampered 
and  retarded,  and  the  whole  machinery  of 
social  life  is  clogged.  Until  a  lucky  day  is 
found  no  journey  must  be  commenced,  no 
vessel  set  sail,  no  family  change  its  dwelling, 
no  foundation  for  a  building  be  laid,  no  new 
enterprise  be  commenced,  no  burial  take  place, 
no  marriage  be  solemnized. 

The  whole  Chinese  people  are  under  the 
deepest  bondage  to  these  superstitious  notions. 
One  of  the  cheering  indications  connected 
with  the  revolution,  which  has  been  so  long 
in  progress,  is  the  fact,  that  the  leaders  have 
thrown  away  all  these  fables  as  idle  trash. 
They  proclaim  their  conviction  that  all  days 
are  alike,  and  equally  good  for  every  under- 
taking, provided  only  that  the  Sabbath  be  not 
desecrated. 


CHAPTER  XXIY. 

GEOMANCY SELECTION    OF    SITES    FOR    BURIAL 

CONSTRUCTION   OF   DWELLINGS. 

Closely  conuected  ^tli  the  ideas  of  the 
Chinese  as  to  the  power  of  the  stars,  are  their 
notions  with  reference  to  tlie  influences  con- 
nected with  particular  localities  on  earth.  These 
notions  afford  employment  to  a  numerous  class 
of  men,  whose  business  it  is  to  determine  the 
character  of  the  influences  resultino-  from  the 
j^articular  assemblage  of  circumstances  and 
features  found  in  any  given  locality.  It  is,  of 
course,  a  great  object  with  this  large  and  in- 
fluential class  to  cherish  the  belief  in  the  real- 
ity of  these  mysterious  influences,  and  in  their 
ability  to  detect  and  accurately  predetermine 
the  effect  of  every  particular  feature,  con- 
nected with  any  place  concerning  which  they 
may  be  consulted. 

The  professors  of  the  art  of  geomancy  are 
considered  of  great  importance  to  the  commu- 

195 


196  GEOMANCY. 

nity.  They  are  indeed,  in  general  estimation, 
quite  as  essential  to  the  well-being  and  pros- 
perity of  the  public  as  are  the  professors 
of  the  healing  art ;  and  some  of  them  have 
acquired  a  high  degree  of  consideration,  from 
their  suposed  skill  in  unravelling  the  multitu- 
dinous combinations  by  which  they  read  the  de- 
cisions of  fate.  These  combinations  are  so  vari- 
ous, that  there  is  abundant  scope  for  the  exercise 
of  the  powers  of  the  imagination.  The  man 
who  can  make  the  g^^eatest  display  of  striking 
and  far-fetched  connections  in  making  out  his 
cabalistic  formulas,  will  earn  the  highest  repu- 
tation. 

The  occasions  on  whicli  the  skill  of  the  geo- 
mancer  is  most  frequently  called  into  requisi- 
tion are  those  connected  witli  the  burial 
of  the  dead.  It  is  of  the  utmost  importance 
that  a  fortunate  site  should  be  procured 
for  the  tomb,  and  the  rich  spare  no  expense 
to  jjrocnre  such  a  one  for  their  dead.  The 
poor  are  satisfied  if  they  can  find  one  that  is 
free  from  influences  that  w^ould  be  positively 
injurious,  and  often  have  to  neglect  such  con- 
siderations entirely,  and  content  themselves 
with  such  a  site  as  their  poverty  may  be  able 
to  command. 

The  site  of  the  tomb  is  supposed  to  influence 
the  condition  both  of  the  departed  spirit,  and 


SELECTION   OF   BURIAL    SITES.  197 

of  the  surviving  members  of  his  fLimilj. 
Hence  the  anxiety  of  the  family  to  secure  the 
best  possible  site  when  the  head  of  it  dies. 
The  geomancers  sometimes  have  great  diffi- 
culty in  finding  a  spot  free  from  all  objections; 
and  this  is  generally  the  case  wlien  the  family 
is  known  to  be  wealthy.  Tlie  geomancers  are 
in  no  haste  to  bring  their  researches  to  a  con- 
clusion, while  there  is  hope  of  putting  money 
into  their  own  purses  by  delay.  A  case  oc- 
curred at  Canton,  in  which  the  body  of  a 
wealthy  merchant  was  kept  unburied  no  less 
than  twenty  years,  because  no  suitable  site  for 
the  tomb  could  be  found. 

The  Chinese*  mode  of  burial  admits  of  this 
kind  of  imposition.  In  point  of  fact,  the  corpse 
is  buried  when  it  is  laid  in  its  coffin.  The 
coffin  is  made  of  very  tliick,  heavy  timber, 
and  the  joints  are  all  carefully  closed  by  past- 
ing layers  of  paper  over  them,  so  as  to  make 
them  perfectly  air-tight.  For  greater  security 
a  little  lime  is  generally  put  in  witli  the  corpse. 
In  this  way  it  is  possible  to  keep  the  coffined 
corpse  in  the  house  for  years,  without  any  un- 
pleasant consequences.  The  practice  indeed 
is  not  uncommon.  Some  have  not  the  means 
at  command  for  burying  in  such  style  as  they 
would  wish.  They  must  wait  for  better  days. 
Some  do  not  find  a  place  to  suit  them.    Thus  it 

n* 


198  FORTUNATE   TOMBS. 

sometimes  happens  tliat  on  entering  a  Chinese 
gentleman's  house,  a  coffin  is  one  of  the  most 
prominent  objects  seen  among  the  articles  of 
fm*niture. 

The  places  which  are  calculated  to  advance 
the  fortunes  of  their  possessors  are  few.  Some 
such  exist  near  Ningpo.  Several  of  them  were 
discovered  nearly  three  hundred  years  ago, 
by  a  Buddhist  priest  who  excelled  in  the  art. 
The  families  who  obtained  these  sites  have 
enjoyed,  it  is  said,  uninterrupted  prosperity 
ever  since.  Among  their  descendants,  some 
have  always  been  found  in  the  highest  offices 
of  the  state. 

At  a  place  in  !N"ganhwui  there  is  an  ancient 
temple,  erected  with  a  view  to  prevent  its  site 
being  occupied  as  a  burial-place.  A  print  of 
a  dragon's  foot  was  discovered  in  the  soil,  and 
the  geomancers  declared  that  such  a  site  would 
be  so  fortunate,  that  the  family  who  should 
possess  it  for  a  burial-place,  would  attain  to  the 
imperial  dignity.  The  owner  of  the  ground 
therefore  determined  to  occupy  it  for  himself, 
that  his  posterity  might  enjoy  the  good  for- 
tune connected  with  it.  The  j^eople  of  the 
district  were  alarmed.  They  saw  civil  war, 
bloodshed,  commotions,  and  dire  calamities  in 
such  a  use  of  the  spot ;  for  these  are  the  usual 
concomitants  of  a  change  of  dynasty,  without 


CONSTRUCTION   OF   DWELLINGS.  199 

whicli  the  prediction  of  the  geomanccrs  could 
not  be  fulfilled.  A  subscription  was  taken  up 
for  the  purpose  of  purchasing  the  ground,  and 
erecting  a  temple  on  the  lucky  spot.  The 
Emperor  heard  the  rumor,  and  contributed 
largely  to  an  object  so  important  as  the  pre- 
servation of  his  throne.  The  Emperor  and  the 
beggar,  the  learned  and  the  illiterate,  are  all 
alike  the  slaves  of  superstition. 

It  is  not  only  the  position  of  tombs  that 
must  be  fixed  with  reference  to  the  geoman- 
tic  indications  of  the  place.  The  dwellings  of 
the  living,  as  well  as  the  abodes  of  the  dead, 
should  be  constructed  with  a  view  to  secure 
happy  influences.  If  there  be  no  choice  as  to 
the  site  of  a  proposed  building,  there  always 
is  as  to  its  position  and  as  to  the  location  of 
doorways  and  passages.  Care  must  be  taken 
to  avoid  having  a  neighbor's  ridge-pole  point- 
ing directly  towards  the  front  entrance.  In  ar- 
ranging the  doorways,  it  is  important  that  no 
two  doors  should  be  exactly  opposite  to  each 
other,  lest  the  mysterious  evil  influences,  or 
wandering  ghosts,  should  too  easily  find  their 
way  into  the  inner  apartments. 

In  the  erection  of  a  house,  the  following  six 
points  are  of  great  importance  :  the  position 
and  direction  of  the  roof-ridge,  the  position 
of  the  cooking  range  and  cu[)board,'  the  direc- 


200  PRECAUTIONS    IN    BUILDING. 

tion  in  which  the  doors  shall  open ;  the  posi- 
tion of  the  well,  if  there  be  one  ;  the  place  for 
the  mortar  used  in  preparing  certain  articles 
of  food  ;  the  position  of  the  bedsteads. 

These  important  matters  require  a  special 
investigation  bj  a  professor  of  the  art ;  though 
the  poor,  or  those  who  grudge  the  money 
necessary  to  pay  the  regular  practitioner,  may 
be  content  to  leave  the  decision  to  chance ; 
or  may  decide  according  to  their  own  notions 
of  what  is  best. 

While  a  house  is  in  process  of  erection,  pre- 
cautions are  taken  to  avoid  inclosing  any  un- 
lucky influence.  After  the  frame  is  raised, 
and  before  it  is  roofed  in,  several  lanterns,  at- 
tached to  shoots  of  bamboo,  are  elevated  on  a 
pole  above  the  ridge  of  the  roof;  and  are 
allowed  to  remain  there  for  several  days, 
candles  beina^  burnt  in  them  at  nio^ht.  This 
precaution  is  seldom  dispensed  with,  as  the 
omission  might  bring  misfortune  not  only  upon 
the  owner  and  occupants  of  the  house,  but 
also  upon  the  builder. 


CHAPTER  XXY. 

CHARMS    AND   AMULETS^EXORCISING    AT   AMOY 

PROTECTION    OF    HOUSES- — TOWERS PORCELAIN 

TOWER  AT  NANKING EFFECTS    OF    HIGH  BUILD- 
INGS  CHURCHES  AT  NINGl'O  AND  SHANGHAE. 

Against  evil  influences  of  Avhatever  kind, 
whether  proceeding  from  above  or  from  be- 
neath, remedies  are  provided.  They  are  to  be 
counteracted  b}^  invoking  the  aid  of  opposing 
influences.  Charms  and  amulets  of  various 
kinds  are  employed.  Some  of  these  are  used 
for  the  ejection  of  evils  already  present ;  some 
for  the  prevention  of  those  that  are  feared.  In 
case  of  sickness,  spells,  consisting  of  mystical 
cliaracters  written  on  paper,  are  burnt,  and 
the  patient  drinks  the  ashes  in  tea.  The  same 
reme<;ly  has  been  used  to  cure  the  stubborn 
disease  of  hunger,  where  more  substantial  food 
could  not.  be  procured.  At  Canton,  during 
the  distress  occasioned  by  the  attacks  of  the 
rebels  upon  that  city  in  ISo-i,  when  provisions 
of  all  kinds  were  very  dear,  many  of  the  poor 

201 


202  KxoRcrsM  at  amoy. 

resorted  to  tliis  means  of  quelling  the  demands 
of  their  appetites.  The  demon,  in  all  proba- 
bility, would  not  consent  to  be  exorcised  by  so 
unsubstantial  a  power. 

Amulets  are  generally  woi'n  about  the  per- 
sons of  young  children.  Copper  coins,  or 
large  brass  disks,  having  the  eight  diagrams,* 
or  other  characters  u|)on  the  face,  are  often 
used.  Red  cloth,  worn  upon  the  person,  is  sup- 
posed to  be  efficacious  in  driving  away  evil 
spirits. 

At  Amo}^,  a  singular  method  is  employed 
to  abstract  all  noxious  influences  from  the 
body.  It  is  employed  particularly  on  the  fifth 
day  of  the  fifth  month,  but  is  not  limited  to 
any  particular  time.  When  this  plan  is  re- 
sorted to,  every  member  of  the  family  to  whom 
it  is  to  be  applied  is  provided  with  a  human 
figure  made  of  paper,  corresponding  in  appear- 
ance with  the  age  and  sex  of  the  individual  to 
whom  it  is  to  be  applied.  "When  all  is  ready 
the  operator  takes  the  figure,  and  rubs  its  face 
several  times  down  the  breast  of  the  person  to 
be  exorcised.  It  is  then  aj^plied  to  the  back  in 
the  same  manner,  the  application  being,  in 
both  cases,  to  the  exterior  of  the  garments. 
The  subject  of  the  operation  then  kisses  the 
figure,   after  which  it  is  carefully  folded  in 

*  Pah-kwa. 


/// 

III 


yj 


The  Eight  Diagrams,  or  Pah-Kwa. 


THE    EIGHT    DIAGRAMS.  203 

yellow  paper,  with  scolloped  edges,  carried  to 
the  open  air,  and  burnt  in  front  of  the  door. 

The  same  operation  is  performed  upon  the 
other  members  of  tlie  liousehold,  and  thus 
their  bodies  are  freed  for  the  time  from  those 
pernicious  influences  which  may  have  lain  con- 
cealed within  them.  Those  influences,  what- 
ever they  may  be,  pass  into  the  paper  image, 
and  expend  their  powers  upon  it. 

In  addition  to  this  precaution,  some  families 
purchase  a  paper  flgure  of  a  white  tiger,  an 
imaginary  animal  whose  power  they  fear.  A 
piece  of  meat,  raw  or  cooked,  is  attached  with 
a  needle  to  the  tongue  of  the  effigy,  and  the 
whole  is  burnt.  In  this  way  the  demands  of 
the  animal's  appetite  are  satisfied,  and  he  is 
content  to  go  on  his  way  without  doing  any 
harm. 

One  of  the  most  commonly  nsed  charms  is 
the  figure  of  the  Pah-kwa — the  eight  dia- 
grams— arranged  in  a  circular  form.  These 
diagrams  and  their  powers  are  discussed  in 
the  Yih-king — the  Book  of  Changes — a  work 
composed  by  Wan- Wang,  the  literary  king, 
about  B.  c.  1150.  They  are  triplets  of  lines, 
whole  and  broken,  the  various  combinations 
of  which  produce  eight  sets  of  triplets,  each 
having  its  peculiar  properties.  These,  by  fur- 
ther combination,  produce  sixty-four  figures, 


204  PROTECTION    OF    nOUSES. 

whicli  also  possess  their  several  peculiar 
powers.  The  first  set  are  representative  re- 
spectively of  heaven,  vapor,  fire,  thunder, 
wind,  water,  mountains,  earth. 

These  mysterious  figures  embody,  in  some 
inscrutable  manner,  the  elements  of  all  change, 
the  destinies  of  all  ages,  the  first  principles  of 
all  morals,  the  foundation  of  all  actions.  They 
of  course  furnish  important  elements  for  the 
subtle  calculations  of  the  diviner.  From 
such  a  system  of  calculation,  the  results  ob- 
tained must  depend  wholly  on  the  ingenuity 
and  imagination  of  the  practitioner. 

The  figure  of  the  eight  diagrams  is  seen 
everywhere.  It  is  often  worn  upon  the  per- 
son. It  is  seen,  too,  pasted  in  conspicuous 
positions  about  houses,  chiefly  over  the  door, 
to  prevent  the  ingress  of  evil  influences. 

Various  other  devices  are  in  vogue  for  the 
protection  of  houses.  Sometimes  the  figure  of 
a  military  chieftain  is  placed  upon  the  roof, 
and  again,  a  hideous  looking  tiger  head.  One 
writes  upon  his  door  the  word  Teu — The  Peck 
— intimating  that  the  place  is  under  the  pro- 
tection of  the  stars  forming  the  Dipper,  in  the 
Constellation  of  the  Great  Bear.  Another 
puts  his  trust  in  a  rude  drawing  of  some  fero- 
cious animal  ;  or  an  announcement,  placed  in 
a  conspicuous  position,  tliat  tlie  sacred  pluxmix 


PROTECTING    TOWERS.  205 

is  witliin.  On  nlinost  every  door  the  charac- 
ter Fiih — happiness — stares  3^ou  in  the  lace, 
not  as  an  indication  of  its  actnal  presence,  but 
of  the  desires  of  the  inmates. 

At  the  heads  of  streets,  or  other  simihir  posi- 
tions, stone  tablets  are  sometimes  erected,-  hav- 
ing engraved  on  the  face  the  words  "  How 
dare  yon" — equivalent  to  "  I  defy  you."  This 
defiance  is  intended  as  a  menace  which  w^ill 
deter  any  further  advance  of  noxions  influ- 
ences a2>proaching  the  place,  and  thus  protect 
tlie  neighborhood  on  one  side  from  the  effects 
of  any  of  those  mysterious  powers  which  may 
be  in  operation  on  the  other  side. 

These  influences  are  variously  affected  by 
different  objects.  Elevated  objects  possess 
great  efiicacy  in  collecting  and  spreading  them, 
whether  for  good  or  for  evil.  They  are  there- 
fore employed  for  warding  off  such  influences 
as  tend  to  injury.  High  towers  of  five,  or 
seven,  or  nine  stories  have  been  erected  for  the 
express  purpose  of  protection  against  noxious 
influences.  Every  district  must  be  provided 
with  one  or  more  such  towers,  or  pagodas. 
Some  of  these  are  of  Buddhistic  origin,  and 
are  specially  consecrated  to  Buddha :  but 
many  have  been  built  at  great  expense,  for  no 
other  object  than  the  advantage  of  the  Fung- 
shui — "  wind  and  water" — the  expression  in 

18 


206  PORCELAIN    TOWER   AT   NANKING. 

use  to  designate  all  these  kinds  of  influences. 
There  is  one  of  these  towers  within  the  w^alls 
of  the  city  of  Ningpo. 

The  celebrated  porcelain  tower  at  Nanking, 
is  a  Buddhist  pagoda.     It  stands  just  outside 
the  city  walls,  but  the  inclosure   in  which  it 
stands  is  surrounded  by  a  high  wall  of  its  own. 
It  w^as  built  by  Yungloh,  the  third  Emperor 
of  the  Ming  dynasty,  about  a.  d.  1413.      It  is 
nine  stories  high.     It  is  said  to  be  two  hun- 
dred and  sixty  feet  in  height,  and  three  hun- 
dred feet  in   circumference  at  the  base.     It  is 
not,  strictly  speaking,  a  porcelain  tower,  but 
its  external  face  is  of  brick,  beautifully  glazed, 
and  of  various  colors.     The  most  prominent 
color  is  green,  with  which  are  mingled  red, 
yellow,  and  white.     The  inner  surface  of  the 
w^all  is  faced  w^ith  black  tiles,  on  each  of  w^hich 
is  a  gilt  image  of  Buddha  in  relief;  so  that 
each  story   glitters   w'ith   over  two   hundred 
images  of  this  god.     The  whole  of  the  w^ood- 
w^ork  of  this  famous  towxr  was   burnt  by  the 
insurgents,  after  they  obtained  possession  of 
Nanking  ;  and  the  large  Buddhist  temple  at 
its  base  w^as  also  destroyed.     More  recently, 
in  the  latter  part  of  the  year  1856,  the  whole 
structure  was  destroyed  by  being  blown  up 
with  gunpowder.     Such,  at  least,  is  the  report 
from  Nanking. 


ARTIFICIAL   MOUNDS.  207 

Besides  these  towers,  other  elevations  are 
emplojod  fbr  a  similar  purpose.  According 
to  the  geomancers,  every  city  should  have  its 
hill,  its  hillock,  and  its  level  field  ;  and  where 
they  do  not  exist  in  nature,  artificial  ones  must 
be  constructed.  The  artificial  "  hills"  are, 
of  course,  on  a  small  scale,  but  the  rule  of  the 
geomancer  is  observed. 

Artificial  mounds  are  often  constructed  to 
keep  down  the  unlucky  influences  supposed  to 
prevail  in  particular  localities.  Near  a  vacant 
piece  of  ground  in  Ningpo,  set  apart  as  a 
parade  ground  for  military  exercises,  stands  a 
high  bell-tower  connected  with  a  neighboring 
temple.  From  the  bell-tower  unlucky  influ- 
ences are  shed  upon  the  parade-ground.  So, 
in  order  to  obviate  the  danger  from  this  source, 
a  high  mound  of  earth  and  rock-work  has  been 
thrown  up,  at  great  expense,  on  the  opposite 
side  of  the  ground. 

Again,  in  the  same  city,  an  important  street  is 
supposed  by  the  people  to  bear  some  resem- 
blance in  form  to  a  centiped.  It  requires  a 
vivid  imagination  to  discover  in  what  the  re- 
semblance consists,  but  as  such  is  the  popular 
fancy,  means  must  be  devised  for  expelling  tlie 
noxious  influences  of  that  poisonous  insect. 
At  the  head  of  this  street  stands  the  residence 
of  the  Tau-tai,  tlie  highest  civil  officer  residing 


208  EFFECT    OF    A    CHURCH    TOWER. 

4 

in  the  city.  He  is  protected  by  a  hillock 
thrown  nji  in  front  of  his  gate.  The  citizens, 
moreover,  are  forbidden  to  erect  any  building 
of  more  than  one  story  in  the  immediate  vicin- 
ity of  his  grounds. 

The  street  itself  must  also  be  protected,  and 
this  has  been  accomplished  by  throwing  an 
arch  of  solid  masonry  over  the  street,  and 
erecting  upon  it  a  small  temple,  w^hich  is  thus 
elevated  above  all  the  surrounding  objects. 
Upon  the  summit  of  this  building  the  iigure 
of  a  cock  was  placed.  As  fowls  are  in  the 
habit  of  eating  centipeds,  it  was  thought  this 
device  would  be  an  eifectual  protection.  In 
the  year  1850,  a  large  Presbyterian  churcli 
was  built  at  no  great  distance  from  this  street. 
It  was  an  object  of  fear  to  the  neighbors  on 
account  of  its  height.  On  all  neighboring 
dwellings  fierce-looking  tiger  heads  might  be 
seen  scowling  defiance  at  the  evil  infl^uences 
shed  abroad  by  this  high  building.  Great  was 
the  dismay  when  it  was  found  that  the  tower 
of  the  church  was  higher,  though  by  a  very 
few  feet,  than  the  elevated  building  by  which 
the  street  was  protected.  It  so  happened  that 
after  the  lapse  of  some  two  years  a  fire  broke 
out,  and  destroyed  a  large  amount  of  property 
in  the  centiped  street ;  and  among  other 
buildings,  that  which  was  supposed  to  protect 


FALL  OF  A  ROMISH  CATHEDKAL.      209 

the  street.  This  result  was  attributed  to  the 
effect  of  the  high  church  tower  which  over- 
looked it,  aud  therefore  overpowered  the  be- 
nign influences  of  their  own  erection,  in  wliich 
they  had  trusted.  This  building  was  imme- 
diately replaced  by  another  similar  one  ;  but 
care  was  now  taken  to  have  it  somewliat 
higher  than  the  unlucky  church  tower ;  and 
instead  of  the  cock,  it  was  surmounted  by  tlie 
figure  of  a  more  powerful  animal — a  cata- 
mount. 

Some  time  afterwards  the  Papists  com- 
menced a  large  cathedral  in  another  part  of 
the  city,  which  was  to  be  of  a  great  height. 
But  when  the  walls  had  been  carried  up  nearly 
to  the  contemplated  height,  they  one  night 
fell  suddenly  to  the  ground.  This  result  was 
supposed  to  demonstrate  the  efficacy  of  their 
catamount  as  a  protecting  power,  for  it  was 
by  its  superiority  that  the  Papal  walls  were 
brought  to  the  ground. 

High  buildings  generally — such  as  are 
higgler  than  those  of  their  neighbors — are  ob- 
jects of  fear,  and  therefore,  such  are  not  often 
built.  Indeed  the  ordinary  method  of  build- 
ing Chinese  dwellings  compels  their  restriction 
to  two  stories.  A  church  tower,  of  course, 
overtops  them  all.  The  large  Baptist  church 
at  Shanghae  created  no   little  alarm  in  the 

18* 


210  EFFECT   OF   UNLUCKY    COLORS. 

neighborliood,  when  its  tower  began  to  rise 
over  the  tops  of  all  surrounding  structures. 
The  district  magistrate  for  the  district  in  which 
the  city  is  situated,  died  soon  after  the  church 
was  built,  and  his  death  was  universally  attri- 
buted to  the  influence  of  the  building. 

The  color  of  this  church,  and  that  of  the 
Episcopal  church,  also  excited  serious  appre- 
hensions. The  walls  had  been  made  of  a  red 
color,  which  being  the  color  of  fire,  the  effects 
might  be  expected  to  be  very  disastrous.  The 
Tau-tai  addressed  the  American  Consul  on  the 
subject,  earnestly  desiring  him  to  issue  orders 
that  the  color  should  be  changed.  If  not,  he 
said,  many  serious  fires  would,  no  doubt,  be  the 
consequence. 

This  same  magistrate,  on  another  occasion, 
was  applied  to  to  affix  his  seal  to  the  title- 
deed  of  a  lot  which  had  been  purchased  by  the 
Presbyterian  Mission,  as  a  site  for  a  church. 
His  honor  objected  to  the  erection  of  a  high 
building  in  that  situation  ;  and  refused  to  af- 
fix his  seal  to  the  deed,  or  ratify  the  sale.  He 
assigned  singular  reasons  for  his  couj-se. 

In  a  communication  to  the  American  Con- 
sul on  the  subject,  he  uses  the  following  lan- 
guage :  "  The  gentry  of  Shanghae  generally, 
and  the  diviners,  having  accurately  examined 
the  spot,  find  that  the  temple  of  the  god  of 


COMMUNICATION   FEOM   TAU-TAI.  211 

fire  lies  towards  the  soutli,  and  fronts  towards 
the  north,  which  correspond  with  the  diagrams 
Ki  and  Tsae^  representing  water  and  fire.  It 
is  on  this  account  that  the  w4iole  region  enjoys 
peace  and  prosperity.  The  lot  now  rented  is 
near  this  temple,  and  to  the  west  of  it.  !N^ow 
the  west  is  the  quarter  represented  by  the  dia- 
gram Tae^  whose  nature  is  connected  with 
metal,  which  can  be  subdued  by  fire.  If  then 
a  high  '  worship)  hall '  be  erected  there,  metal 
and  fire  will  come  into  collision,  and  the  peo- 
ple of  the  w^hole  city  fear  there  will  be  many 
fires  in  consequence.  Moreover,  if  there  be 
any  elevated  object  in  the  quarter  connected 
with  metal,  diseases  and  calamities  wall  re- 
sult." 

This  language  is' employed  by  an  intelligent 
officer  of  high  rank.  He  was  a  man,  too,  of 
more  than  ordinary  intelligence,  for  he  had 
long  been  in  habits  of  intercourse  with  for- 
eigners, as  an  extensive  merchant,  and  spoke 
the  English  language  fluently.  Tliese  ideas 
are  received  among  the  most  intelligent  men 
with  as  little  doubt,  apparently,  as  is  enter- 
tained among  educated  men  in  Europe  and 
America,  of  the  revolution  of  the  earth  around 
the  sun. 

Such  are  some  of  tlie  superstitions  by  which 
Satan  maintains  his  bold  upon  the  minds  of 


212  EVILS    OF    SUPERSTITION'. 

this  peo]3le.  The  wily  deceivers  who  pretend 
to  assist  them  in  their  difficulties,  do  them  a 
far  greater  injm*y  than  merely  rob  them  of 
their  money.  Their  fears  are  often  excited  by 
an  evil  omen,  or  an  unfavorable  response,  and 
they  endnre  all  the  snffering  occasioned  by 
the  anticipation  of  evil — often  worse  than  to 
encounter  the  evil  itself.  On  the  other  hand, 
hopes  are  excited  which  lead  to  disappoint- 
ment, giving  rise  to  discontent.  The  constant 
dread  of  evil  spirits  ever  present,  and  ever 
watching  for  an  opportunity  to  inflict  an  in- 
jury ;  anxiops  to  mar  every  project,  and  foil 
them  in  every  undertaking,  occasions  anxieties 
greater  than  those  which  flow  from  the  reali- 
ties wliicli  obstruct  them  in  the  execution  of 
their  plans.  The  remedy  for  all  these  imagi- 
nary evils  is  the  knowledge  of  that  all-control- 
ling Power,  to  whom  the  whole  realm  of 
nature  is  subject;  to  whose  sway  all  exist- 
ences must  yield,  and  who  is  ever  ready  to 
protect  and  succor  those  who  put  their  trust  in 
Him. 


JEWS   LN    CHINA.  213 


JEWS   IN   CHINA — MOHAMMEDANS   IN   CHINA. 

It  will  be  proper  liere  to  give  some  account 
of  the  Jews  and  Moliammedans  in  China. 
Early  in  the  ITtli  century,  Matthew  Ricci,  and 
the  other  Jesuit  missionaries  residing  at  Pe- 
king, were  suddenly  made  aware  of  the  fact, 
that  there  existed  a  Jewish  community  in  the 
city  of  K'ae-fungfu,  the  capital  of  the  pro- 
vince of  Honan.  This  information  was  first 
communicated  by  a  member  of  that  commu- 
nity, who  happened  to  be  residing  at  the  time 
at  the  capital.  This  information  was  subse- 
quently confirmed  by  further  investigations, 
and  by  personal  visits  of  some  of  the  Jesuit 
missionaries. 

In  the  year  1704,  Father  Gozani  visited 
K'ae-fungfu,  and  gave  a  full  account  of  the 
Jewish  colony,  but  from  that  time  to  the  close 
of  the  year  1850,  nothing  was  known  of  their 
condition.  It  was  know^n,  however,  through 
intelligent  Chinese,  that  the  colony  continued 
to  exist,  being  designated  by  the  Chinese, 
"  The  sect  which  plucks  out  the  sinew." 


21J:  MOHAMMEDANS    IN    CHINA. 

In  the  month  of  l^ovember,  1850,  two  intel- 
ligent natives,  under  the  general  supervision 
of  the  Rev.  Dr.  Medhurst,  were  dispatched  to 
K'ae-fungfu,  with  a  view  to  obtain  some  defi- 
nite knowledge  of  the  condition  of  the  colony. 
The  expenses  of  the  journey  were  borne  from 
funds  contributed  for  the  object  in  England, 
and  placed  at  the  disposal  of  the  Bishop  of 
Victoria.  The  native  messengers  set  out  on 
the  15th  of  November,  and  arrived  at  their 
destination  on  the  9th  of  December,  having 
travelled  a  distance  of  about  seven  hundred 
miles.  They  found  the  colony  greatly  re- 
duced in  number  and  in  position.  Once  they 
had  numbered  seventy  clans  :  now  but  seven, 
numbering  together  about  two  hundred  indi- 
viduals. They  were  sunk  in  the  deepest 
poverty,  and  subjected  to,  contempt  and  perse- 
cution from  their  neighbors,  many  of  whom 
were  Mohammedans.  Their  religion  seemed 
to  be  little  more  than  a  name,  but  they  re- 
tained their  peculiarities  to  an  extent  sufficient 
to  make  a  marked  distinction  between  them 
and  the  heathen  around  them.  Not  an  indi- 
vidual among  them  could  read  the  Hebrew 
character,  although  they  had  a  number  of 
Hebrew  manuscripts,  which  were  carefully  pre- 
served in  their  synagogue.  The  last  of  their 
rabbis  had  died  fifty  years  before,  leaving  no 


JEWS    IN    CHINA.  215 

one  behind  him  who  had  any  knowledge  of 
Hebrew,  and  it  w^as  therefore  impossible  for 
them  to  recover  it.  The  rite  of  circumcision 
had  ceased  to  be  observed,  and  even  the  ex- 
pectation of  a  Messiah  was  no  longer  cherished. 
Their  synagogue  itself  was  fast  going  to  ruin. 
A  few  manuscripts  were  procured  and  taken 
back  to  Shanghae,  but  they  were  not  of  much 
importance. 

In  the  summer  of  1851,  the  native  messen- 
gers were  again  sent  to  K'ae-fungfu.  On  this 
occasion  they  succeeded  in  purchasing  a  num- 
ber of  manuscripts,  and  two  respectable  mem- 
bers of  the  congregation  returned  with  them 
to  Shanghae.  Of  the  manuscripts  obtained, 
six  were  rolls  containing  portions  of  the  Pen- 
tateuch, and  fifty-seven  were  smaller  manu- 
scripts, of  which  thirty- three  contained  each, 
one  of  the  fifty-three  sections  of  the  law. 
Some  of  these  manuscripts  w^ere  much  dam- 
aged by  water,  probably  at  the  time  of  the 
flood,  which  occurred  at  K'ae-fungfu  in  the 
year  1642. 

Of  the  early  history  of  this  colony  of  Jews 
we  are  as  yet  entirely  ignorant.  They  them- 
selves can  give  no  account  of  their  origin. 
From  ])resent  appearances  it  seems  probable 
that,  unless  they  receive  assistance  and  en- 
couragement from  without,  tliis  little  congi'e- 


210  MOHAMMEDANS    IN   CHINA. 

gat  ion  of  the  children  of  Abraham  will,  ere 
long,  become  extinct. 

Mohammedans  are  found  in  all  parts  of 
China,  but  their  number  is  nowhere  large. 
There  is  a  mosque  at  Canton,  but  in  the  south- 
ern provhices  generally,  the  number  of  Mo- 
hammedans is  very  small.  At  Amoy  a  few 
families  reside,  and  there  is  a  mosque  at 
Chang-chau,  and  one  at  Fuh-chau.  At  JN'iugpo 
there  are  some  twenty  or  thirty  families.  The}^ 
have  a  mosque,  but  do  not  seem  to  be  very 
zealous  in  the  observance  of  rites  of  worship 
of  any  kind.  Their  Sabbath  falls  on  Thursday, 
but  it  is  not  distinguished  from  other  days 
except  by  a  religious  service  at  the  mosque, 
which  seems  to  be  very  little  attended.  The 
hall  for  worship  is  used  for  storing  agricultu- 
ral implements,  and  the  dusty  furniture  would 
seem  to  indicate  great  neglect  of  religious 
worship. 

At  Hang-chaufu  there  are  several  mosques, 
and  this  is  said  to  be  one  of  the  strongholds  of 
the  Mohammedan  faith  in  China.  There  is 
no  reason  to  believe,  however,  that  any  serious 
efforts  are  made  to  increase  the  number  of 
their  adherents  by  proselyting  the  heathen. 
Those  who  adhere  to  the  false  Prophet,  do  so 
because  their  fathers  did  so  before  them,  and 
they  do  not  wish  to  abandon  the  religion  in 


JEWS    IN    CHINA.  217 

which  they  were  born.  Some  of  the  mem- 
bers of  the  comiiiunity  have  attained  rank  as 
officers  of  the  imperial  government,  and  in  all 
probability,  do  not  scrnple  to  perform  the  idol- 
atrous ceremonies  prescribed  to  official  per- 
sonages. 


19 


CHAPTER  XXVI. 

PROTESTANT   MISSIONS    IN   CHINA. 

"  The  people  which  sat  in  darkness  saw 
great  light,  and  to  them  which  sat  in  the  re- 
gion and  shadow  of  death,  light  is  sprung  up." 
The  language  of  the  prophet  which  once  found 
its  fulfillment  "by  the  way  of  the  sea,  beyond 
Jordan,  in  Galilee  of  the  Gentiles,"  has  again 
beffun  to  be  fulfilled  in  the  "  iana  of  Sinim." 

Having  looked  at  the  "  darkness "  which 
has  so  long  brooded  over  the  land,  it  is  proper 
to  glance  at  the  "  light "  which  is  now  "  spring- 
ing up."  All  that  can  now  be  done  is  to  state, 
very  briefly,  some .  of  the  results  which  have 
attended  the  labors  of  Protestant  missionaries 
of  the  various  evangelical  denominations  who 
have  occupied  this  important  field. 

The   labors   of    Protestant   missionaries   in 

China    commenced  in  the   vear  1807,  when 

z  Robert  Morrison  reached  Canton,  and  there, 

in  the  midst  of  discouragements  and  diflicul- 

218 


PEOTESTANT    MISSIONS   IN   CHINA.  219 

ties,  entered  upon  that  coarse  of  study  in 
wliich  lie  was  so  signally  successful.  He  had 
to  encounter  much  opposition  from  his  own 
countrymen,  as  well  as  from  the  Chinese.  lie 
could  not  perform  much  direct  missionary 
labor,  but  was  obliged  to  confine  himself  to 
such  efforts  as  he  could  make  in  his  private 
intercourse  with  the  few  Chinese  with  whom 
he  became  acquainted,  or  with  his  own  domes- 
tics. His  labors  were  confined  principally  to 
his  study,  but  they  were  labors  of  the  utmost 
importance,  and  have  contributed  not  a  little 
to  the  usefulness  of  those  who  have  since  en- 
tered into  his  labors. 

In  November,  1819,  he  completed  a  transla- 
tion of  the  Bible;  and  in  1823,  a  Chinese  and 
English  dictionary,  wliich  was  published  at 
the  expense  of  the  East  India  Company.  This 
dictionary  has  been,  and  still  is,  a  most  impor- 
tant aid  to  all  who  are  engaged  in  the  study 
of  this  most  difficult  language. 

In  1813,  Morrison  was  joined  by  William 
Milne,  but  his  career,  though  very  useful,  was 
a  short  one.  He  died  in  1822.  In  1829  the 
American  churches  first  entered  this  field,  by 
sending  to  Canton  the  Kev.  E.  C.  Bridgeman 
and  the  Bev.  David  Abeel. 

It  was  not  until  the  year  1842,  when  the 
treaty  of  Nanking  opened  five  Chinese  cities 


220  PKOTESTANT    MISSIONS    IN    CHINA. 

to  foreign  commerce,  tliat  the  missionary  work 
in  China  can  be  said  to  have  commenced. 
Previous  to  that  time  the  few  missionaries  who 
had  been  residing  within  the  limits  of  the 
empire,  were  subject  to  so  many  restrictions, 
that  their  labors  were  necessarily  chiefly  of  a 
preparatory  character.  A  number  of  mission- 
aries, however,  had  been  for  some  years  labor- 
ing among  the  emigrant  Chinese  in  the  coun- 
tries and  islands  about  the  Straits  of  Sunda, 
and  as  soon  as  China  was  thrown  open,  they 
were  prepared  to  enter  it  with  the  advantage 
of  a  previous  acquaintance  with  the  language, 
and  with  the  character  of  the  people. 

Since  that  period  the  number  of  mission- 
aries in  China  has  steadily  increased.  In  the 
year  1855,  the  number  of  Protestant  mission- 
aries was  one  hundred  and  one.  A  majority 
of  these  were  from  the  United  States.  Seven 
of  them  were  from  Germany,  and  the  rest 
from  England.  There  have  been  some  changes 
since,  but  the  number,  it  is  believed,  has 
not  increased  ;  the  removals  and  deaths  being 
about  equal  to  the  additions  sent  out.  The 
whole  number  of  Protestant  missionaries  sent 
to  the  Chinese,  up  to  1855,  was  one  hundred 
and  ninety.  They  have  labored  under  the 
patronage  of  twenty-one  missionary  socie- 
ties. 


PKOTESTANT   MISSIONS   IN    CHINA.  221 

The  difficulties  to  be  overcome  in  carrying 
on  tlie  missionary  work  in  China,  are  very 
great.  One  of  the  most  serious  lies  in  the 
nature  of  the  language.  The  nature  of  the 
obstacle  which  the  language  presents  to  the 
success  of  the  work  may  be  understood,  when 
it  is  remembered,  that  there  are  two  languages 
to  be  acquired,  and  that  each  of  these  is 
more  difficiilt  of  acquisition  than  any  other 
language  on  earth.  The  written  language  is 
not  a  mere  representation  on  paper  of  the 
sounds  of  the  spoken  language,  but  is  entirely 
distinct  from  it. 

The  difficulty  in  acquiring  the  written  lan- 
guage arises  from  the  necessity  of  learning  an 
immense  number  of  arbitrary  characters.  Each 
word  is  represented  by  its  own  peculiar  em- 
blem, Avhich  must  be  impressed  upon  the 
memory.  The  number  of  characters,  therefore, 
is  equal  to  the  number  of  words  in  the  lan- 
guage, and  in  order  to  read  books  on  ordinary 
topics  with  facility,  not  less  than  four  thousand 
characters  should  be  perfectly  at  command. 
He  who  would  lay  claim  to  scholarship,  how- 
ever, should  be  acquainted  with  eight  or  ten 
thousand.  Morrison,  in  the  second  part  of 
his  dictionary,  has  defined  twelve  thousand 
six  hundred  and  seventy-four  characters  ;  but 
the  native  work  on  which  it  is  founded  coii- 

19* 


222  PEOTESTANT   MISSIONS    IN   CHINA. 

tains  about  forty  thousand.  This  includes, 
however,  manv  that  are  obsolete. 

The  labor  of  committing  to  memory  even 
three  or  four  thousand  such  characters  is,  of 
course,  very  great.  They  are  not  composed 
of  parts  which,  by  combination,  furnish  a  guide 
to  the  name  or  the  meaning.  The  sound  must 
be  learned  from  the  living  teacher,  for  nothing 
in  the  character  itself  fixes  its  pronunciation. 
Then  the  form  and  the  meanings  of  each  have 
to  be  separately  learned.  The  difficulty  is 
further  increased  by  the  fact,  that  many  dif- 
ferent characters  are  pronounced  in  the  same 
way,  with  only  a  slight  variation  of  tone,  and 
many  with  no  variation  at  all. 

The  difficulty  of  acquiring  the  written  lan- 
guage interferes  with  the  missionary  work, 
not  only  by  increasing  the  labor  of  the  mis- 
sionary. This  were  a  small  matter.  An  effect 
of  far  greater  moment  is,  the  amount  of  labor 
with  which  the  natives  themselves  must  ac- 
quire it.  It  may  be  safely  said,  that  Chinese 
youths  must  give  much  more  time  and  labor 
to  the  study  of  their  written  language,  if  they 
would  master  it,  than  is  required  of  American 
youths  in  mastering  the  Latin  or  Greek.  The 
Chinese  boy  must  give  years  to  the  mere  ac- 
quisition of  the  sound  of  the  characters ;  and 
then  must  labor  long  to  impress  their  forms 


PEOTESTANT   MISSIONS   IN   CHINA.  223 

upon  liis  memory  so  as  to  be  able  to  write 
them.  The  former  he  does  bv  committing  to 
memory  whole  volumes  of  the  works  of  ancient 
authors,  without  miderstanding  anything  of 
the  meaning  ;  and  the  latter  task  he  can  only 
accomplish  by  writing  and  rewriting  the  char- 
acters, until  they  are  indelibly  impressed  on 
the  memory.  All  this  labor  is  accomplished 
for  the  Latin  and  Greek  when  the  alphabet 
has  been  mastered. 

Many  Chinese  leave  off  where  the  student 
of  Latin  or  Greek  begins,  and  never  get  fur- 
ther than  the  sounds  of  some  of  the  characters. 
By  the  time  this  labor  is  accomplished,  the 
time  their  parents  can  afford  to  keep  them  at 
school  is  exhausted.  If  able  to  continue  at 
school  a  few  years  longer,  there  is  still  no  time 
for  the  study  of  anything  but  the  language  ; 
and  those  useful  branches  of  education  con- 
sidered so  important  in  the  schools  of  the 
United  States  and  Europe,  must  ever  be  in  a 
great  measure  excluded  from  Chinese  schools, 
where  the  object  is  to  thoroughly  master  their 
own  language. 

This  difficulty  of  learning  their  written  lan- 
guage must,*  of  necessity,  put  it  out  of  the 
power  of  the  great  mass  of  the  people  ever  to 
become  readers.  The  Bible  therefore  can 
never  be  made  accessible  to  the  common  peo- 


224  PKOTESTANT    MISSIONS    IN    CHINA. 

pie,  unless  some  change  is  brought  about 
which  will  diminish  the  labor  of  learning  to 
read.  This  can  only  be  effected  by  reducing 
the  spoken  languages  to  writing,  by  means  of 
an  alphabetical  system.  Then  the  language 
read  will  be  the  same  as  the  language  spoken, 
and  a  Chinese  may  learn  to  read  without  the 
necessity  of  learning  a  new  language.  When 
he  shall  have  learned  to  pronounce  the  writ- 
ten sounds,  the  meaning  will  already  be  known 
to  him,  without  further  labor.  Some  efforts 
have  been  made  in  this  direction  by  mission- 
aries at  several  of  the  stations,  but  it  is  an  in- 
novation which  the  Chinese  will  be  slow  to 
adopt. 

The  advantages  of  the  present  written  lan- 
guage are  so  great,  and  it  is  so  much  admired 
by  the  influential  classes,  that  it  is  not  likely 
to  be  abandoned.  As  a  means  of  educating 
the  masses,  and  enabling  them  to  read  the 
Bible,  it  will  perhaps  be  given  up,  but  as  a 
means  of  communication  understood  through- 
out the  empire,  it  is  invaluable.  The  spoken 
languages  even  if  written  could  be  understood 
by  but  a  limited  number  of  people.  The  char- 
acters of  the  written  language,  'though  pro- 
nounced differently  in  different  places,  bear 
the  same  signification  in  all  parts  of  the  em- 
pire.    This  is  analogous  to  the  Arabic  numer- 


PROTESTANT   MISSIONS   IN    CHINA.  225 

als,  which  are  pronounced  diiierently  l>y  the 
different  nations  of  Europe,  but  are  understood 
in  the  same  sense  by  all. 

The  difficulty  of  acquiring  the  spoken  lan- 
guage arises  chiefly  from  the  peculiar  tones 
with  which  it  is  necessary  to  become  familiar. 
Each  word  has  a  tone  peculiar  to  itself,  and  in 
uttering  a  word,  a  mistake  in  the  tone  would 
often  give  a  wrong  sense.  Tliis  difficulty  is 
greater  in  some  dialects  than  in  others,  because 
of  the  greater  number  of  words  of  which  the 
meaning  cannot  be  determined  without  the 
correct  tone.  Some  of  the  dialects  are  more 
polysyllabic  in  their  character,  and  therefore 
less  dependent  on  the  tones ;  that  is,  synony- 
mous words  are  more  frequently  combined  to 
express  an  idea.  The  spoken  language  may, 
however,  be  more  easily  acquired  than  has 
generally  been  supposed.  Missionaries  now 
commonly  begin  to  preach  in  little  more  than 
a  year  after  their  arrival. 

Many  other  obstacles  besides  the  language 
might  be  mentioned,  but  it  is  unnecessary.  It 
is  sufficient  for  us  to  know,  that  in  spite  of 
them  all,  the  work  has  greatly  prospered. 
Already,  after  only  ten  or  twelve  years  of 
active  labor,  the  number  of  native  converts, 
according  to  the  latest  accessible  information, 
cannot  be  much  under  one  thousand. 


226  PKOTESTANT    MISSIONS   IN   CHINA. 

The  success,  however,  must  not  be  measured 
only  by  the  number  of  converts.  Much  has 
been  done  to  prepare  the  way  for  greater  re- 
sults. The  Bible  has  been  translated  in  seve- 
ral independent  versions.  Tracts  have  been 
written  and  j)ublished,  and  circulated  in  large 
numbers.  A  knowledge  of  the  main  features 
of  the  Christian  religion  has  been  extensively 
diffused  among  the  people,  in  those  places 
where  the  Gospel  has  been  preached.  Chur- 
ches have  been  built.  Priuting-2)resse3  have 
been  put  in  operation.  Schools  have  been 
established.  The  facilities  for  learning  the 
language  have  been  multiplied.  In  a  word, 
the  whole  machinery  needed  in  the  successful 
prosecution  of  this  great  work  has  been  put 
in  motion. 


CHAPTER    XXYII. 

THE  REVOLUTION CONCLUSION. 

In  estimating  the  success  of  these  missions, 
it  would  not  be  proper  wholly  to  overlook  the 
remarkable  revolution  which  has  been  so  long 
in  progress,  and  which  threatens  to  bring  about 
a  change  of  dynasty,  and  with  it  a  change  of 
the  policy  which  has  so  long  excluded  for- 
eigners from  the  emj)ire. 

This  movement  is  undoubtedly  one  of  the 
most  wonderful  among  the  many  wonderful 
events  of  the  present  age.  It  is  not  proposed 
here  to  enter  into  the  history  of  this  move- 
ment, but  there  are  some  facts  connected  with 
its  origin  that  are  worthy  of  being  particularly 
noted.  It  is  a  well-established  fact,  that  the 
movement  was,  at  the  beginning,  essentially  a 
religious  one,  and  it  commenced,  like  the  Re- 
formation of  the  sixteenth  century,  in  the 
breast  of  a  single  individual.  This  individual 
was  Hung  Siutsiuen.     The  impression  made 

227 


228  THE    REVOLUTION. 

on  his  mind  was  by  means  of  a  series  of  tracts, 
entitled  "  Good  Words  Exhorting  the  Age," 
prepared  by  Liang  Afa,  who  was  one  of  the 
first  native  converts  brought  into  the  church 
by  the  instrumentality  of  Protestant  mission- 
aries. He  was  baptized  by  Dr.  Milne,  in 
1816.  About  the  year  1833,  he  was  engaged 
in  distributing  tracts  to  the  candidates  who 
were  attending  the  literary  examination  in 
Canton.  One  set  of  these  tracts,  written  by 
Afa,  fell  into  the  hands  of  Hung.  He  read 
them,  laid  them  on  his  shelf,  and  thought  no 
more  of  them.  Several  years  later  he  fell  sick. 
During  his  convalescence,  he  had  certain 
strange  visions,  in  which  he  received  com- 
mands from  heaven  to  destroy  the  idols.  A 
cousin  of  his,  at  this  juncture,  stumbled  upon 
the  tracts  in  his  bookcase,  and  called  his  at- 
tention to  the  strange  things  contained  in  them. 
Hung  read  them  again,  and  was  surprised  to 
find  that  the  doctrines  taught  in  them  agreed 
with  what  he  heard  in  the  visions.  He  was 
therefore  satisfied  of  the  truth  of  both,  and 
commenced  preaching  against  idolatry. 

Strange  to  say,  m^any  received  his  doctrines, 
and  in  a  few  years  a  large  company  was  ga- 
thered of  persons  who  renounced  idolatry. 
Some  of  them  were  seized  and  thrown  into 
prison  by  the  authorities,  being  accused  of 


THE   REVOLUTION.  229 

dealing  in  magical  arts,  and  having  the  books 
of  "one  Jesus."  This  was  the  first  collision 
with  the  mandarins.  Others  soon  followed, 
and  in  the  end  Hung  was  declared  Emperor, 
and  his  followers  avowed  their  purpose  to 
overthrow  the  Tartar  dynasty. 

Their  standard  was  soon  joined  by  large 
numbers  of  men,  willing  to  submit  to  their 
discipline,  but  having  no  sympathy  with  their 
religion.  Many  of  them  undoubtedl}^  were 
the  relics  of  bands  of  robbers,  who  had  been 
prowling  about  the  country.  The  whole  pro- 
vince of  Kwang-si,  in  which  these  events  took 
place,  had  been  overrun  by  bands  of  lawless 
banditti,  and  Hung  was  not  unwilling  to  re- 
ceive their  assistance. 

In  1853  the  city  of  ^Tanking  was  taken  by 
an  immense  army  of  insurgents,  and  is  still 
occupied  as  the  capital  of  the  new  dynasty. 
From  this  point,  as  a  base  of  operations,  they 
have  been  gradually  extending  the  limits  of 
their  authority,  and  now,  according  to  recent 
accounts,  they  rule  over  a  territory  of  fifty 
thousand  square  miles,  and  fifteen  millions  of 
inhabitants. 

Their  success  has  not  made  them  indifierent 
to  their  religion.  They  call  themselves  Christ- 
ians, and  there  is  reason  to  hope,  that  some 
of  them  are  such  in  reality.     The  leaders  are 

20 


230  THE   REVOLUTION. 

doubtless  influenced  to  a  greater  or  less  extent 
by  selfish  motives  ;  but  that  they  sincerely  be- 
lieve the  doctrines  of  Christianity,  is  the  only 
reasonable  view  that  will  account  for  their 
conduct.  It  is  altogether  gratuitous  to  sup- 
pose that  they  are  impostors,  who,  while  they 
at  heart  adhere  to  their  Chinese  views  of  reli- 
gion, assume  the  profession  of  Christianity 
merely  to  promote  their  own  political  pur- 
poses To  denounce  all  the  cherished  notions  of 
their  countrymen  as  absurd  and  wicked,  would 
hardly  seem  to  them  the  best  means  of  gain- 
ing their  affections,  and  thus  raising  them- 
selves to  power. 

At  all  events,  whatever  their  motives,  they 
are  proclaiming  to  the  empire  the  fundamen- 
tal doctrines  of  the  Christian  religion.  They 
declare  that  there  is  but  one  God — who  is  the 
Creator  of  all  things,  to  whom  all  creatures 
are  subject,  and  who  upholds  and  controls  all 
things  by  the  word  of  his  power.  They  de- 
nounce all  idolatry,  and  everywhere  break  in 
pieces  the  idols,  and  destroy  their  temples. 
They  teach  the  doctrine  of  free  justification 
through  the  atonement  of  Christ,  and  enjoin 
repentance  and  good  works,  taking  the  ten 
commandments  as  the  basis  of  their  system  of 
morals. 

Besides  all  this,  they  print  the  Bible,  with- 


THE   REVOLUTION.  231 

out  note  or  comment,  as  they  find  it  translated 
by  a  Protestant  missionary.  They  have  taken 
Gutzlafl" 's  version,  and  print  it,  so  far  as  the 
editions  have  been  collated,  without  any  al- 
teration. 

Is  it  possible  for  any  one  who  loves  the 
cause  of  Christ  not  to  rejoice  in  these  things? 
Must  we  not  bid  them  God  speed  in  such  a 
work  ?  If,  as  is  said  to  be  the  fact,  they  re- 
quire all  their  officials  to  make  themselves 
familiar  with  the  Scriptures  before  receiving 
office,  we  have  still  greater  reason  to  hojDe  for 
good  from  the  movement. 

We  do  not  say  that  these  men,  or  any  of  them, 
are  truly  converted ;  but  where  so  much  truth 
has  been  made  familiar  to  many  hundred 
thousand  minds,  there  is  siu'ely  ground  to  hof>e 
that  the  spirit  of  God  may  make  it  effectual 
to  the  salvation  of  some  of  them. 

There  is,  doubtless,  much  fanaticism  con- 
nected with  this  movement.  The  leaders  pro- 
fess to  have  immediate  communication  with 
heaven,  and  to  be  guided  in  their  movements 
by  direct  instructions  from  the  Heavenly 
Father.  They  do  not  profess,  however,  to  re- 
ceive any  new  revelation  as  to  doctrine.  They 
but  claim  to  be  under  special  divine  guidance 
in  the  conduct  of  the  war.  That  men  who 
have  obtained  all  their  knowledge  of  Christi- 


232  THE   REVOLUTION. 

anity  as  they  have  obtained  theirs,  and  whose 
early  training  has  been  under  the  influence  of 
such  superstitions  as  those  which  they  were 
taught  to  believe,  should  be  brought  under  the 
influence  of  fanaticism  in  receiving  their  new 
faith,  is  by  no  means  strange.  The  marvel  is, 
that  there  is  not  far  more  of  it  than  has  yet 
manifested  itself. 

The  conduct  of  these  men  cannot,  in  all  re- 
spects, be  defended.  Some  of  their  blasphemous 
assumptions  are  wholly  without  excuse.  Yet, 
in  such  a  movement,  some  extravagances  were 
to  have  been  expected.  How  far  the  chief  him- 
self, Hung  Siutsiuen,  is  responsible  for  the 
language  and  conduct  of  his  subordinates  we 
cannot  determine.  Some  light  is  thrown  on 
this  point,  however,  by  the  fact,  that  on  one 
occasion  he  was  sentenced  by  his  associate 
chiefs  to  receive  forty  blows  of  the  bamboo, 
in  obedience  to  a  pretended  revelation  from 
the  Heavenly  Father.  It  is  now  confidently 
reported  that  his  prime  minister,  the  Eastern 
King,  Yang  Siutsing,  has  been  put  to  death. 
He  seems  to  have  been  the  most  cunning,  if 
not  the  most  able,  of  the  subordinate  leaders, 
and  was  probably  the  most  unprincipled. 

Whether  these  men  will  succeed  in  placing 
themselves  on  the  throne  or  not,  no  human 
foresight  can  determine.     Perhaps  their  mis- 


THE    EEVOLUTION.  233 

sion  will  be  better  accomplished  in  their  over- 
throw .than  in  tlieir  triumph.  It  can  hardly 
be  doubted,  however,  that  the  days  of  the 
Great  Pure  Dynasty  are  fast  drawing  to  their 
end.  In  any  event,  tliis  great  movement  can- 
not fail  to  prepare  the  way  for  the  spread  of 
the  Gospel  throughout  this  mighty  empire. 

We  cannot  but  recognize  in  this  strange  re- 
volution the  power  of  God.  We  see  in  this 
wonderful  upheaving  of  the  Chinese  mind,  how 
easy  it  is  for  Omnipotence  to  bring  about,  as 
it  were  instantaneously,  the  most  stupendous 
results.  A  vast  multitude  of  men,  under  the 
impetus  communicated  by  a  single  mind,  have 
been  brought  suddenly  to  embrace,  in  form 
at  least,  a  new  religion.  Educated  under  the 
intiuence  of  gross  idolatry,  and  debasing  super- 
stition, they  have  been  brought,  under  the 
leadership  of  a  chief  having  no  greater  advan- 
tages of  education  than  themselves,  to  re- 
nounce their  idolatry  and  superstition,  to 
submit  to  a  rigid  religious,  as  well  as  military 
discipline,  and  to  set  themselves  against  all 
that  so  lately  they  had  held  most  sacred. 

This  revolution  is,  to  a  certain  extent,  the 
offspring  of  Protestant  missions,  and  affords 
many  grounds  of  encouragement  to  all  who 
feel  any  interest  in  the  success  of  the  mission- 
ary work. 

20* 


234  CONCLUSION. 

We  have  now  endeavored  to  place  before 
the  reader  some  of  the  facts  illustrating:  the 
gross  darkness  which  rests  upon  the  minds  of 
the  millions  of  this  vast  empire.  The  picture 
thus  presented  cannot  but  call  forth  the  sym- 
pathies of  all  who  have  hearts  to  feel  for  the 
miseries  of  their  fellow-men.  The  Gospel 
alone  can  deliver  these  degraded  idolaters 
from  the  chains  of  superstition  in  which  they 
are  held.  Shall  it  be  withheld  ?  How  strong 
is  the  appeal  for  help  which  comes  to  us  from 
that  far-oif  land.  The  poor  woman  muttering 
her  unmeaning  prayers  ;  the  ignorant  peasant 
bowing  before  his  idols ;  the  high  officer  wor- 
shiping the  ancient  sages ;  the  Emperor  him- 
self, in  his  robes  of  state,  prostrating  himself 
in  adoration  of  Heaven  and  Earth,  or  of  the 
Sun  and  Moon ;  and  the  populous  city  dis- 
tracted by  anxious  fears  of  evil  spirits,  all  ap- 
peal to  us  to  send  to  them  the  Book  of  God, 
which  can  make  them  wise  unto  salvation. 

Reader !  God  has  put  it  in  your  power  to 
give  them  the  means  of  deliverance.  He  re- 
quires at  your  hand,  not  only  that  you  do 
something,  but  that  you  do  all  you  can,  to 
send  to  them  that  light  of  life  which  he  has 
given  to  you.  You  must  meet  those  millions 
of  your  fellow-men  at  the  bar  of  God.  Some 
of  them,  it  may  be,  might  be   saved,  if  you 


CON    LUSION.  235 

should  do  all  that  God  commands  you  to  do. 
Should  any  be  lost  by  your  neglect,  will  not 
their  cry  of  anguish,  when  driven  away  from 
the  judgment-seat  of  Christ,  to  encounter  the 
liorrors  of  the  second  death,  upbraid  you  as 
the  cause  of  their  destruction  ?  Will  not  the 
Judge  himself  require  their  blood  at  your 
hand  ? 


THE     END. 


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